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10.15 · The Killing of Dhenuka, the Ass Demon

49 verses
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Book Bhagavata Canto 10 · B.A.B.Y
B Boyhood SB 10.15–10.28 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗
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Canto 10 (Part 1)

B – Boyhood (15-28) In His boyhood, Krishna took up the task of tending the cows. This transition was marked by the Gopastami festival. In the company of the cowherd boys, Krishna and Balarama wandered the lands of Vrindavana and marked the earth with the impressions of Their beautiful lotus feet. The boyhood Krishna exhibited His divinity by killing more demons, chastising the Kaliya serpent, demolishing Indra’s pride by lifting Govardhana Hill, and saving the Vrindavana residents (including His father) from various calamities.

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B – Boyhood (15-28)

Canto 10 (Part 1)

B – Boyhood (15-28) In His boyhood, Krishna took up the task of tending the cows. This transition was marked by the Gopastami festival. In the company of the cowherd boys, Krishna and Balarama wandered the lands of Vrindavana and marked the earth with the impressions of Their beautiful lotus feet. The boyhood Krishna exhibited His divinity by killing more demons, chastising the Kaliya serpent, demolishing Indra’s pride by lifting Govardhana Hill, and saving the Vrindavana residents (including His father) from various calamities.

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Defeating More Demons

Canto 10 (Part 1)

B – Boyhood (15-28) Defeating More Demons Chapter 15, 16, 17, 18, 19 Dhenukasura: To fulfil the desire of His friends, Krishna walked with them to the Talavana forest, where Balarama playfully shook many juicy fruits off the palm trees. Outraged, the jackass demon, Dhenukasura, angrily attacked Him. Balarama seized the demon’s hind legs with one hand, whirled him around, threw him into the tree and terminated his life. As each tree fell onto the next, the ground was soon covered with thousands of ripe fruits! Kaliya: One day, when the cowherd boys drank from the Yamuna river, they suddenly fell unconscious. Unbeknown to them, the Kaliya serpent had poisoned the whole area, so much so that even the vapours emanating from the water were deadly. Krishna quickly revived the cowherd boys and jumped into the river, where He was attacked and enwrapped by Kaliya. The fearful Vrindavana residents were plunged into acute anxiety, and, observing the inauspicious omens, they rushed to the banks of the river. Sensing their angst, Krishna broke free of the serpent’s grip and began a deadly dance on Kaliya’s heads, causing the demon to vomit blood. When the wives of the serpent humbly prayed for his release, Krishna acquiesced and ordered Kaliya to return to Ramanaka island. When Maharaja Pariksit enquired why Kaliya had left the island, Sukadeva Goswami narrated the history of Garuda, Saubhari Rishi and Kaliya. Forest Fire (1): After Kaliya had been driven out, the Vrindavana residents slept peacefully on the Yamuna’s banks. That night, a forest fire broke out, and Krishna effortlessly swallowed it up to protect them. Pralambasura: One demon disguised himself as a gopa . When the boys split into two wrestling teams, Balarama defeated Pralambasura in a duel, and the penalty was to carry Him on his back. After lifting Balarama, Pralambasura planned to carry the Lord faraway. Lord Balarama, however, became unbearably heavy, and the exhausted demon was forced to assume his original form. Balarama then struck him on the head, cracked his skull and abruptly ended his life. Forest Fire (2): When Krishna entered the forest known as Munjaranya, a huge forest fire started, causing the cows to flee. Krishna told the gopas to close their eyes, and then swallowed the fire and brought them to safety in Bhandiravana.

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Krishna and the Ladies of Vrindavana

Canto 10 (Part 1)

B – Boyhood (15-28) Krishna and the Ladies of Vrindavana Chapters 20, 21, 22, 23 Sukadeva Goswami described the beauty of the rainfall and autumn season in Vrindavana, ingeniously identifying a series of powerful lessons one can learn from nature. Moreover, the beauty of Vrindavana provides the idyllic backdrop for sweetest pastimes of Krishna. Venu Gita: When Krishna entered the forest and began playing His flute, the gopis were completely captivated. They meditated on the fortune of the flute, who constantly experiences the nectar of Krishna’s lips. The gopis also glorified the peacocks, deer, cows, birds, and inhabitants of Vrindavana, who all became completely stunned when hearing that transcendental flute song. Lost in loving thoughts, the young maidens wandered here and there in the forest. Stealing Garments: The gopis performed special worship of Goddess Katyayani with the ardent hope that Krishna would become their husband. In reciprocatoin, Krishna stole their garments while they were bathing in the Yamuna. Sitting on a Kadamba tree, Krishna cajoled them to come out naked. Externally they rebuked Krishna, but in their hearts the gopis were overjoyed. Later, to gain respite from the heat, the cowherd boys took shelter underneath some trees, who Krishna praised for their outstanding qualities. Brahmanas’ Wives: Krishna sent the hungry cowherd boys to beg for some food from the local brahmanas . Preoccupied with their ritualistic performances, the brahmanas ignored them and neglected to even reply. Krishna advised the gopas to instead visit the wives of those same brahmanas . When approached, the ladies eagerly gathered a variety of foods and lovingly handed them to Krishna and the cowherd boys. Enchanted by Krishna, they offered themselves at the same time! Krishna, however, instructed them to return home and fulfil their duties. Later, the ritualistic brahmanas realised their folly and condemned themselves for their neglect. They concluded that their wives were far more advanced in spiritual realisation since they had actually grasped the essence of what the scriptures teach; pure devotion to the Supreme Lord.

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Lifting Govardhana Hill

Canto 10 (Part 1)

B – Boyhood (15-28) Lifting Govardhana Hill Chapter 24, 25, 26, 27 Seeing the Vrindavana residents busy in organising a ritualistic offering to Indra, Krishna assured His father, Nanda Maharaja, that such worship was unnecessary. As vaisyas , He said, their priority was to worship the cows, brahmanas and Govardhana Hill. Out of affection for Krishna, they decided to abandon their age-old tradition. Instead, the Vrindavana residents prepared a grand variety of food items, while Govardhana hill, who manifested a gigantic form and accepted all the offerings. Outraged by this breach, Indra sent the deadly Samvartaka cloud to inundate Vrindavana with torrential rain. Amidst the panic and mayhem, Krishna miraculously lifted the gigantic Govardhana Hill and invited the villagers to take shelter underneath until the skies cleared. After seven days of deluge, Indra withdrew the cloud, and the Vrindavana residents emerged unharmed, with heightened appreciation for their beloved Krishna. The cowherd men recounted the ever-growing list of Krishna’s inconceivable activities. They were completely astonished and uncontrollably attracted! Nanda Maharaja remembered the statements of Gargamuni, who had predicted that Krishna would protect the saintly and annihilate the miscreants. Having had first hand experience of this, the ashamed Indra stepped forward offering prayers of submission. Accompanied by the surabhi cow, Indra then performed a bathing ceremony of Krishna and glorified Him with the name ‘Govinda’ - ‘one who gives pleasure to the cows.’

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Nanda Rescued

Canto 10 (Part 1)

B – Boyhood (15-28) Nanda Rescued Chapter 28 Once, when Nanda Maharaja bathed in the Yamuna at an inauspicious time, the agents of Varuna captured him. Krishna immediately dived into the waters to free His father. Varuna marvelled at his good fortune to see the Lord face-to-face, and thus offered heartfelt prayers. Later, when Nanda Maharaja returned and described his mystical experience with Krishna, the Lord gave all His associates a vision of Vaikuntha.

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The Real World

Canto 10 (Part 1)

B – Boyhood (15-28) The Real World “Lord Krishna would loudly sound His flute as He entered the forest of Sri Vrindavana, thus giving inconceivable bliss to all the residents of His hometown, Vrindavana-Dhama. These simple pastimes of playfully entering the forest, playing on the flute and so forth were performed daily in the spiritual land of Vrindavana.” ( SB 10.15.2 ) Vrindavana is God’s playground. Eternally beautiful and unchanging, the scriptures and saints describe its glory through delightful poetry and profound philosophy. For thousands of years, it has been a focal point for pilgrims, who make long (and often arduous) journeys to reinvigorate their faith. Pilgrimage is not just a physical journey to a special place but also an inner spiritual journey towards transcendence. Krishna’s place of pleasure pastimes stays on earth and preserves its spiritual potency. Only with a pure heart, however, can one see the actual Vrindavana. That vision is a rare gift. It comes only to a very sincere practitioner of devotional life who has attracted the mercy of the Lord. Just as Krishna is the source of all incarnations ( svayam-rupa ), embodying and displaying the qualities of Godhead in full, Vrindavana is the original holy place ( svayam-dhama ). The benefits of visiting all holy places can be accrued by one who visits Vrindavana.

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History of Vrindavana

Canto 10 (Part 1)

B – Boyhood (15-28) The Real World History of Vrindavana Krishna Period Prior to Krishna’s appearance in the world, Vraja (the greater area of Vrindavana) was revered as a place of pilgrimage. In Canto Four , for example, we hear the story of Dhruva Maharaja entering the Madhuvana forest to perform austerities, as did the saintly Maharaja Ambarish. Assisted by the power of the dhama , even Ravana, who performed austerities in Mahavana, conquered the three worlds. As Krishna prepared to appear in the mortal world, many of His associates descended to the land of Vrindavana to assist Him in His pastimes, along with the demigods who took birth in the Yadu dynasty. With Krishna’s appearance the dhama glistened with divine splendour and the trees, animals and scenery of Vrindavana all blossomed in spiritual ecstasy. From Vrindavana, Krishna went to Mathura and killed the evil King Kamsa. He remained in Mathura for a further eighteen years, after which He transported all His associates to the fort of Dwaraka. The city of Mathura was repopulated, and remained under the able rule of Maharaja Ugrasena. Vajranabha Period One day, observing a series of inauspicious omens in Hastinapura, Maharaja Yuddhistira sensed that something terrible had happened. Just then, Arjuna returned to the palace from his pilgrimage looking utterly dejected. Arjuna then delivered the devastating news that Krishna had departed from the world and the Yadu dynasty had been practically obliterated. Feeling a deep sense of spiritual lamentation, the Pandavas installed Maharaja Pariksit on the throne of Hastinapura, Vajranabha (the great-grandson of Krishna) on the throne of Mathura, and proceeded to renounce the world. Kali-yuga had now begun, and Maharaja Pariksit was touring the kingdom. When he came to Mathura, Vajranabha lamented that the dhama was now empty. When Krishna left, all His associates also left, and the tracts of Vrindavana became practically deserted. Urged by Sandilya Rishi, Vajranabha, with the help of Maharaja Pariksit, began to rebuild Vrindavana by colonising the villages, restoring the holy places, establishing temples and deities, and making it a vibrant epicentre of Krishna-bhakti which would inspire generations to come. Under the rule of Vajranabha, Mathura again flourished as an idyllic place of pilgrimage. Since Krishna’s pastimes are known as nitya-lila , they are not only going on eternally in the spiritual abode, but also perpetually enacted within the borders of Bhauma Vrindavana. Although the external appearance of the dhama may change, its transcendental and divine nature remains untouched. Gaudiya Period With the passage of time, the external situation in Vrindavana again began to decline. The effects of Kali-yuga took their toll and local deities were desecrated or driven out, holy sites were neglected, and landmarks disappeared into obscurity. A major contributing factor was the attacks of foreign invaders on the holy land. In Chaitanya-Charitamrita, for example, the author narrates how the Gopala deity appeared to Madhavendra Puri and requested his help: “My name is Gopala. I am the lifter of Govardhana Hill. I was installed by Vajranabha, and here I am the authority. When the Muslims attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack.” ( CC Madhya 4.41 - 42 ). Kavi Karnapura explains, “In the course of time, the transcendental news of Krishna’s pastimes in Vrindavana was almost lost.” After accepting sannyasa , Chaitanya Mahaprabhu toured Vrindavana and spent several months there. Travelling via Prayag, Sri Chaitanya approached the sacred land of Mathura with increasing anticipation, having failed multiple times in His previous attempts to visit. Upon arrival, He fell to the ground and offered obeisances in ecstatic love. In this incarnation it would be His first and last visit to the holy dhama ; the appreciation He felt was indescribable. He continued walking, feeling increasing anticipation and excitement as he appraoched the sacred forest of Vrindavana. When He eventually arrived, Sri Chaitanya became immersed in an ocean of transcendental feeling as He recounted the divine pastimes that Sri Krishna had enacted 5,000 years ago. He had finally arrived home! Though Sri Chaitanya rediscovered holy sites and landmarks, He knew there was much more work to do. He enlisted the help of Lokanatha Goswami, Bhugarbha Goswami and the Six Goswamis of Vrindavana, requesting them to excavate the pilgrimage landmarks and build vibrant temples in a bid to re-establish the pre-eminence of Vrindavana. They lived as ideal renunciates, sleeping under a different tree every night and adhering strictly to their vows of renunciation. Absorbed in hearing, singing and writing about Krishna, they renounced all forms of material enjoyment and reduced bodily demands to the bare minimum. All the residents of Vrindavana were conquered by their profound devotion, humility and concern for all. Through their diligent endeavours, supported by wealthy kings and merchants, Vrindavana again flourished. Narayana Bhatta Goswami was a disciple of Sri Krishna Dasa Brahmacari, coming in the line of Gadadhara Pandit Goswami. He further continued the work of uncovering holy places and establishing lost Deities. Through his well-known book Vrindavana-bhakti-vilasa, he offered the Vaisnava community a complete guide to Vrindavana dhama . ISKCON Period The Gaudiya practitioners are known as Rupanugas, faithful followers of Rupa Goswami, and they assiduously offer their prayers to the great saint: “When will Srila Rupa Goswami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Chaitanya, give me shelter under his lotus feet?” As an ideal Rupanuga, Srila Prabhupada, Founder-Acarya of ISKCON, spent six years reading, writing, praying and living at the Radha Damodara temple, where the meditation hut ( bhajan kutir ) and tomb ( samadhi ) of Rupa Goswami were established by his nephew, Jiva Goswami. On the order of his spiritual master, Srila Prabhupada was preparing himself to transport the teachings of Sri Chaitanya to the western world. In 1965, he left the spiritual hub of Sri Vrindavana dhama , and travelled on a cargo ship bound for New York. After a life-threatening journey, his initial months in America were ones of great struggle, austerity and cultural re-adjustment. He was studying the local people and praying for a way and means to implant the message of Krishna consciousness within them. He soon met with success, founded the first temple, initiated some disciples, established a legal movement, published literature, and began scaling those activities all over the world. Soon enough, ‘Hare Krishna’ became a household name in the West, and Prabhupada began planning how to invite the whole world back to Vrindavana. In December 1971, Srila Prabhupada came back to Vrindavana with a world sankirtana party of exuberant western disciples. The residents of Vrindavana were astonished, appreciating that Srila Prabhupada was indeed the ambassador of Vrindavana to the whole world. The Vrindavana municipality honoured Prabhupada and his disciples with a formal reception at the town hall, and eminent personalities from the locality eulogised ISKCON’s founder for his mammoth efforts. Later, Srila Prabhupada established the ISKCON Krishna- Balarama temple and Vrindavana now remains a source of inspiration and shelter for the worldwide community of devotees.

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Krishna as the Centre

Canto 10 (Part 1)

B – Boyhood (15-28) The Real World Krishna as the Centre The conclusion is that Vrindavana has one essential quality that makes it Vrindavana: Krishna is at the centre. We once encountered a young girl in Vrindavana who would wake up in the morning and immediately close her eyes. She would get up from bed, find the wall, and slowly feel herself to the door, still with her eyes closed. She would then proceed downstairs in the pre-dawn hours, search for the door handle to the temple room, then come in front of the household altar. She would open the curtains, and then open her eyes for the first time in the day – and see Krishna! She maintained that practice for her entire life. What we talk about in pages of books and discuss in hours of lectures, is often revealed in the simple and sublime lifestyle of the Vrindavana residents, who place Krishna so naturally in the centre of their lives.

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Manifestations of Vrindavana

Canto 10 (Part 1)

B – Boyhood (15-28) The Real World Manifestations of Vrindavana The holy dhama of Vrindavana manifests itself in many ways. There is Vrindavana in the spiritual world, known as Goloka Vrindavana. Then there is Vrindavana which accompanies the Lord when He appears on earth, which is known as Bhauma Vrindavana. Further, there is Vrindavana which is manifested by the vision of a pure devotee. We find teachers like Srila Prabhupada, who re-created the holy places in geographical places all over the world, and built spiritual communities centred on glorification of Krishna. Finally, there is Vrindavana in the heart of a devotee. Due to the irresistable current of pure devotion, the Lord manifests and performs His pastimes there. [ 32 ]

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Stages of Krishna’s Life

Canto 10 (Part 1)

B – Boyhood (15-28) The Real World Stages of Krishna’s Life The first eleven years of Krishna’s pastimes were enacted in the Vrindavana area. Because of Their greatness, Krishna and Balarama passed through Their stages of kaumara (0-5 years), pauganda (6-10 years) and kaisora (11-15 years) much faster than ordinary children. The great teacher Visvanatha Chakravarti Thakura clarifies this point: “The three years and four months that Lord Krishna stayed in Mahavana were the equivalent of five years for an ordinary child, and thus in that period He completed His kaumara stage of childhood. The period from then to the age of six years and eight months, during which He lived in Vrindavana, constitutes His pauganda stage. And the period from the age of six years and eight months through His tenth year, during which time He lived in Nandisvara [Nandagram], constitutes His kaisora stage. Then, at the age of ten years and seven months, on the thirteenth lunar day of the dark fortnight of the month of Caitra, He went to Mathura, and the next day He killed Kamsa. Thus He completed His kaisora period at age ten, and He eternally remains at that age. In other words, we should understand that from this point on the Lord remains forever a kisora .” ( SB 10.45.3 )

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 10.15.1

↗
శ్రీశుక ఉవాచ తతశ్చ పౌగణ్డవయ:శ్రీతౌ వ్రజే బభూవతుస్తౌ పశుపాలసమ్మతౌ । గాశ్చారయన్తౌ సఖిభి: సమం పదై- ర్వృన్దావనం పుణ్యమతీవ చక్రతు: ॥ ౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
tataś ca paugaṇḍa-vayaḥ-śrītau vraje
[tatash cha pauganda-vayah-shreetau vraje]
babhūvatus tau paśu-pāla-sammatau
[babhoovatus tau pashu-paala-sammatau]
gāś cārayantau sakhibhiḥ samaṁ padair
[gaash chaarayantau sakhibhih samam padair]
vṛndāvanaṁ puṇyam atīva cakratuḥ
[vrindaavanam punyam ateeva chakratuh]
Word-for-word
śrī - śukaḥ uvāca — Śrī Śukadeva Gosvāmī said tataḥ — then ca — and paugaṇḍa vayaḥ — the age of paugaṇḍa (years six to ten) śritau — attaining vraje — in Vṛndāvana babhūvatuḥ — They (Rāma and Kṛṣṇa) became tau — the two of Them paśu - pāla — as cowherds sammatau — appointed gāḥ — the cows cārayantau — tending sakhibhiḥ samam — along with Their friends padaiḥ — with the marks of Their feet vṛndāvanam — Śrī Vṛndāvana puṇyam — auspicious atīva — extremely cakratuḥ — They made .
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī - śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
tataś ca paugaṇḍa-vayaḥ-śrītau vraje
tataḥ
then
ca
and
paugaṇḍa vayaḥ
the age of paugaṇḍa (years six to ten)
śritau
attaining
vraje
in Vṛndāvana
babhūvatus tau paśu-pāla-sammatau
babhūvatuḥ
They (Rāma and Kṛṣṇa) became
tau
the two of Them
paśu - pāla
as cowherds
sammatau
appointed
gāś cārayantau sakhibhiḥ samaṁ padair
gāḥ
the cows
cārayantau
tending
sakhibhiḥ samam
along with Their friends
padaiḥ
with the marks of Their feet
vṛndāvanaṁ puṇyam atīva cakratuḥ
vṛndāvanam
Śrī Vṛndāvana
puṇyam
auspicious
atīva
extremely
cakratuḥ
They made .
Important Words
  • paugaṇḍa vayaḥ — the age of paugaṇḍa (six to ten)
    paugaṇḍa is the second of three boyhood phases: kaumāra (up to five), paugaṇḍa (six to ten), kaiśora (eleven to fifteen). Gauḍīya rasa-śāstra: vātsalya peaks here as Yaśodā's boy becomes a working cowherd; sakhya begins to flower as the friendship-group hardens into named companions.
  • paśu-pāla — as cowherds
    Compound: paśu (cattle) + pāla (protector). Kṛṣṇa, who is jagat-pāla (protector of the universe), accepts the smaller name paśu-pāla — and in Vraja the smaller name is the higher one. Govinda, gopāla, paśu-pāla — the cowherd names rank above the cosmic ones in mādhurya-bhakti.
  • vṛndāvanam — Śrī Vṛndāvana
    Vṛndā (Tulasī-devī) + vana (forest). Gauḍīyas hold Vṛndāvana as non-different from Goloka — the eternal abode descended into this plane. Verse 1 says the feet of the two boys made it puṇyam, but the Gosvāmīs would add: it was already puṇyam; the feet only revealed it.
  • padaiḥ — with the marks of Their feet
    Instrumental plural of pada. Vraja-bhakti's central object: the pada-cihna — footprint with conch, disc, flag, lotus, barleycorn. The land itself becomes scripture; every step of the paugaṇḍa boys leaves a verse on the earth.
  • sakhibhiḥ samam — along with Their friends
    sakhi (friend) + samam (together). Sakhya-rasa's signature phrase. The cowherd boys are not retinue; they are sakhā — equals in play, superior in some ways, since they can wrestle the Lord without offense. Gauḍīyas: the sakhās are nitya-siddha eternal companions descended from Goloka.
Śukadeva Gosvāmī said: When Lord Rāma and Lord Kṛṣṇa attained the age of paugaṇḍa [six to ten] while living in Vṛndāvana, the cowherd men allowed Them to take up the task of tending the cows. Engaging thus in the company of Their friends, the two boys rendered the land of Vṛndāvana most auspicious by imprinting upon it the marks of Their lotus feet.
Purport

Lord Kṛṣṇa wanted to encourage His cowherd boyfriends, who had been swallowed by Aghāsura and then stolen by Lord Brahmā. Therefore the Lord decided to bring them into the palm-tree forest called Tālavana, where there were many delicious ripe fruits. Since Lord Kṛṣṇa’s spiritual body had apparently grown slightly in age and strength, the senior men of Vṛndāvana, headed by Nanda Mahārāja, decided to promote Kṛṣṇa from the task of herding calves to the status of a regular cowherd boy. He would now take care of the full-grown cows, bulls and oxen. Out of great affection, Nanda Mahārāja had previously considered Kṛṣṇa too small and immature to take care of full-grown cows and bulls. It is stated in the Kārttika-māhātmya section of the Padma Purāṇa: śuklāṣṭamī kārttike tu smṛtā gopāṣṭamī budhaiḥ tad-dinād vāsudevo ’bhūd gopaḥ pūrvaṁ tu vatsapaḥ “The eighth lunar day of the bright fortnight of the month of Kārttika is known by authorities as Gopāṣṭamī. From that day, Lord Vāsudeva served as a cowherd, whereas previously He had tended the calves.” The word padaiḥ indicates that Lord Kṛṣṇa blessed the earth by walking on her surface with His lotus feet. The Lord wore no shoes or other footgear but walked barefoot in the forest, giving great anxiety to the girls of Vṛndāvana, who feared that His soft lotus feet would be injured.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: When Lord Rāma and Lord Kṛṣṇa attained the age of paugaṇḍa [six to ten] while living in Vṛndāvana, the cowherd men allowed Them to take up the task of tending the cows. Engaging thus in the company of Their friends, the two boys rendered the land of Vṛndāvana most auspicious by imprinting upon it the marks of Their lotus feet.
Commentary

The fifteenth chapter describes herding the cows, Krsna’s praise of Balarama, Krsna’s playing with his friends, the killing of Dhenukasura, and protecting the cows from the poison of Kaliya. After playing until the end of their fifth year, Krsna and Balarama were permitted to herd the grown cows. The first day of herding these cows is described in the kartika mahatmya of the Padma Purana: "On the eighth tithi of the waxing moon of Kartika montha called gopastami by the learned, Krsna began to herd the cows." Previously he was herding only the calves. They decorated the land of Vraja with their footprints, which had the marks of flag and other auspicious symbols. This made Vrndavana extremely beautiful (punyam). Previously, since Krsna’s feet were very small and soft, the impressions of the flag and other symbols were very faint. However, now the twenty-one marks were very clear. This is indicated by the word ativa (extremely). These marks made Vrndavana more beautiful than ever.

Jīva Gosvāmī Gauḍīya
Commentary

After playing in the fifth year (tataḥ) then paugaṇḍa age began. The word ca stands for tu, indicating a new subject matter. The activities continued in Vraja alone, since it was most attractive. Kṛṣṇa for a long time had the desire to herd the cows along with Balarāma in order perform pastimes in Vṛndāvana in a complete way. Out of affection Nanda would not permit this on seeing Kṛṣṇa’s young age. Now, when he was older and strong, Nanda gave his permission for the two to herd the cows (paśu-pāla-sammatau). The phrase also means that they were expert at doing this. For instance the phrase “approved by the wise” means “expert.” Or the phrase can meant that the two boys were permitted to take the cows and their calves (pāla). Though the calves were no longer taking their mothers’ milk, they could not bear separation from Kṛṣṇa and they followed their mothers to the forest. The bulls also followed, even though attempts were made to stop them. They came near Kṛṣṇa, and would not go without him to the forest. The two boys went together because of strong bonds of affection in order to play together. They went with their friends. Previously they were not allowed to herd the cows. The older cowherds personally did this. This is understood from SB 10.13.34 in the phrase tataḥ pravayaso gopās tokāśleṣa-sunirvṛtāḥ: thereafter the elderly cowherd men obtained great bliss from embracing their sons. Previously Nanda himself herded the cows since his son was too young and it was his occupation. Wanting his association, other elder cowherds joined him. Now when Kṛṣṇa began herding the cows, boys of similar age who were suitable went with him. This happened on the eighth tithi of the waxing moon on Kārtika month. It is stated in the Kārtika-māhātmya section of the Padma Purāṇa: śuklāṣṭamī kārttike tu smṛtā gopāṣṭamī budhaiḥ tad-dinād vāsudevo ’bhūd gopaḥ pūrvaṁ tu vatsapaḥ The eighth lunar day of the bright fortnight of the month of Kārtika is known by authorities as Gopāṣṭamī. From that day, Kṛṣṇa served as a cowherd, whereas previously he had tended the calves. I n serving the cows, the boys did not wear shoes, as this was the custom of the cowherds. Therefore his footprints appeared on the earth, which produced piety or beauty in Vṛndāvana. By moving everywhere, more than before the land became beautiful (atīva).

Śrīdhara Svāmī Gauḍīya
Commentary

Tataḥ is an ornament of speech, or it indicates there was no delay in performing other pastimes after herding the calves. The word ca stands for tu, indicating a new subject matter. The two boys were served (śritau) by the age beginning with six years, paugaṇḍa, suitable for revealing more rasa than the previous age. The pastimes of paugaṇḍa age took place in Vraja and nowhere else. Mention of the word Vraja indicates the great auspiciousness and sweetness of that place. That should be understood when the word Vraja is mentioned later in the text as well. For a long time Kṛṣna with Balarama had desired to herd the cows as well as the calves in order to play in the forest of Vṛndāvana. Now herding cows was approved (paśu-pālana-sammatau). Seeing the young age of their children Nanda and others had not permitted it out of their affection for the children. Now they permitted it when the boys showed more strength and were older. Or they were permitted by all the cowherds (paśu-pālana) or they were permitted by all the cows (paśu) and the cowherds (pāla). Thus they herded the cows (gāś cārayantau). The calves went with their mothers, since they could not give up associating with Kṛṣṇa, and were also attached to their mothers though no longer drinking their milk. The bulls also followed after Kṛṣṇa. They all tried to approach Kṛṣṇa, even though restrained by others. Without Kṛṣṇa they would not go to the forest. Kṛṣṇa and Balarāma went together because they were non-different from each other by great affection. The word paśu-pālana also indicates that buffaloes and other animals also went. He went with his friends (sakhibhiḥ saha). That means they all desired to herd the cows at this time. That means those who were previously herding the cows now ceased from herding the cows. Kṛṣṇa began herding cows on the Kārttika śukla āṣṭamī śuklāṣṭamī kārttike tu smṛtā gopāṣṭamī budhaiḥ tad-dinād vāsudevo ’bhūd gopaḥ pūrvaṁ tu vatsapaḥ The eighth lunar day of the bright fortnight of the month of Kārtika is known by authorities as Gopāṣṭamī. From that day, Kṛṣṇa served as a cowherd, whereas previously he had tended the calves. He did not wear shoes in order to give mercy to the earth which suffered and cried for his appearance. He also did not wear shoes in order to reveal beauty (puṇyam) by the extraordinary marks of thunderbolt, ankuśa etc. Though Vṛndāvana was naturally beauty, it now became even more beautiful because of those marks (atīva) appearing everywhere. Or it became more beautiful than Vaikuṇṭha.

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Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Kritajnata (Gratitude)Kartavya (Duty / Responsibility)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 2.66 BG 3.27 BG 13.1 BG 12.5 BG 9.1 BG 3.3 BG 7.8 BG 1.41
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Analogy

When a great king's son crosses from playroom to courtyard, the entire palace shifts mood. Kṛṣṇa and Balarāma stepping into paugaṇḍa — six to ten — opens Vraja's cowherd phase: the calves of kaumāra age become the cows of paugaṇḍa, and the dust of Vṛndāvana receives the lotus footprints that the Gosvāmīs would one day search for, stone by stone.

Stories
The Six Gosvāmīs recovering Vraja's dust

When Caitanya Mahāprabhu sent Rūpa and Sanātana Gosvāmī to Vṛndāvana, the place was forest. The cowherd trails, the bathing-ghāṭs, the precise spots where these paugaṇḍa-līlās occurred had been swallowed by centuries.

The Gosvāmīs traced them by tears and tradition — Imlitala, Sevā-kuñja, Rādhā-kuṇḍa, the path to Tālavana. Verse 1 of SB 10.15 is the doctrinal warrant for that search: padaiḥ vṛndāvanam puṇyam atīva cakratuḥ — the feet themselves made the land puṇyam. The Gosvāmīs found puṇyam ground that the Lord's feet had personally consecrated.

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Śrīmad-Bhāgavatam 10.15.2

↗
తన్మాధవో వేణుముదీరయన్ వృతో గోపైర్గృణద్భ‍ి: స్వయశో బలాన్విత: । పశూన్ పురస్కృత్య పశవ్యమావిశద్ విహర్తుకామ: కుసుమాకరం వనమ్ ॥ ౨ ॥
tan mādhavo veṇum udīrayan vṛto
[tan maadhavo venum udeerayan vrito]
gopair gṛṇadbhiḥ sva-yaśo balānvitaḥ
[gopair grinadbhih sva-yasho balaanvitah]
paśūn puraskṛtya paśavyam āviśad
[pashoon puraskritya pashavyam aavishad]
vihartu-kāmaḥ kusumākaraṁ vanam
[vihartu-kaamah kusumaakaram vanam]
Word-for-word
tat — thus mādhavaḥ — Lord Śrī Mādhava veṇum — His flute udīrayan — sounding vṛtaḥ — surrounded gopaiḥ — by the cowherd boys gṛṇadbhiḥ — who were chanting sva - yaśaḥ — His glories bala - anvitaḥ — accompanied by Lord Balarāma paśūn — the animals puraskṛtya — keeping in front paśavyam — full of nourishment for the cows āviśat — He entered vihartu - kāmaḥ — desiring to enjoy pastimes kusuma - ākaram — rich with flowers vanam — the forest .
Blended reading (Sanskrit + English inline)
tan mādhavo veṇum udīrayan vṛto
tat
thus
mādhavaḥ
Lord Śrī Mādhava
veṇum
His flute
udīrayan
sounding
vṛtaḥ
surrounded
gopair gṛṇadbhiḥ sva-yaśo balānvitaḥ
gopaiḥ
by the cowherd boys
gṛṇadbhiḥ
who were chanting
sva - yaśaḥ
His glories
bala - anvitaḥ
accompanied by Lord Balarāma
paśūn puraskṛtya paśavyam āviśad
paśūn
the animals
puraskṛtya
keeping in front
paśavyam
full of nourishment for the cows
āviśat
He entered
vihartu-kāmaḥ kusumākaraṁ vanam
vihartu - kāmaḥ
desiring to enjoy pastimes
kusuma - ākaram
rich with flowers
vanam
the forest .
Important Words
  • mādhavaḥ — Lord Śrī Mādhava
    mā (Lakṣmī, sweetness, honey) + dhava (husband, holder). Gauḍīya reading: in Vraja, mādhava is the honey-Lord, the spring-Lord whose every gesture distills rasa. Not Vaikuṇṭha's Mādhava (Lakṣmī's consort) but Vraja's — sweeter, more intimate.
  • veṇum — His flute
    Accusative of veṇu. The flute is the central instrument of mādhurya — it has no voice of its own; it borrows breath from Kṛṣṇa's mouth and returns it as nāda. Gauḍīyas: the flute hears what we cannot — the inner breath of Bhagavān — and broadcasts only what He chooses to release.
  • gopaiḥ — by the cowherd boys
    Instrumental plural of gopa. The sakhās. Their function in this verse — gṛṇadbhiḥ sva-yaśaḥ, chanting His glories — is the eternal function of the devotee; the sakhā does not stop being a kīrtana-singer just because he is also a wrestling partner.
  • bala-anvitaḥ — accompanied by Lord Balarāma
    bala (Balarāma; also strength) + anvita (accompanied). Verse-by-verse Gauḍīya insight: Kṛṣṇa never goes to līlā alone; the original Lord moves with His first expansion. Mādhurya needs vātsalya/sakhya support; sweetness needs strength.
  • vihartu-kāmaḥ — desiring to enjoy pastimes
    vihartum (to play) + kāma (desire). Gauḍīya distinction: this is divyā-kāma — transcendental desire — not material lust. Kṛṣṇa's kāma is the cause of all līlā; the gopīs' kāma is the highest devotion. Vraja-kāma is the topmost prema in Gauḍīya theology.
Thus desiring to enjoy pastimes, Lord Mādhava, sounding His flute, surrounded by cowherd boys who were chanting His glories, and accompanied by Lord Baladeva, kept the cows before Him and entered the Vṛndāvana forest, which was full of flowers and rich with nourishment for the animals.
Purport

Śrīla Sanātana Gosvāmī has explained the various meanings of the word mādhava as follows: Mādhava normally indicates Kṛṣṇa to be “the Lord, who is the consort of the goddess of fortune, Lakṣmī.” This name also implies that Lord Kṛṣṇa descended in the dynasty of Madhu. Since the spring season is also known as Mādhava, it is understood that as soon as Lord Kṛṣṇa entered the Vṛndāvana forest, it automatically exhibited all the opulences of spring, becoming filled with flowers, breezes and a celestial atmosphere. Another reason Lord Kṛṣṇa is known as Mādhava is that He enjoys His pastimes in madhu, the taste of conjugal love. Lord Kṛṣṇa would loudly sound His flute as He entered the forest of Śrī Vṛndāvana, thus giving inconceivable bliss to all the residents of His hometown, Vraja-dhāma. These simple pastimes of playfully entering the forest, playing on the flute and so forth were performed daily in the spiritual land of Vṛndāvana.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thus desiring to enjoy pastimes, Lord Mādhava, sounding His flute, surrounded by cowherd boys who were chanting His glories, and accompanied by Lord Baladeva, kept the cows before Him and entered the Vṛndāvana forest, which was full of flowers and rich with nourishment for the animals.
Commentary

Krsna entered Vrndavana (tat vanam) which was nourishing for the cows (pasavyam). "A" combined with "visat" means that he completely entered the forest of Vrndavana, that is, with great absorption. By using the word "Madhava," which also means the spring month called Madhava, there is an indication that Krsna, like spring, caused the forest to rejoice with blossoms.

Jīva Gosvāmī Gauḍīya
Commentary

Having stated in a general way that the two boys herded the cows, Śukadeva now describes details of the sweet pastimes, by describing the first day, with Kṛṣṇa being most prominent, so that this need not be described elsewhere. Tat indicates Vṛndāvana or the forest with indescribable glories. Mādhava means the dear most of Lakṣmī. Out of great prema, remembering the particular pastime, Śukadeva uses this word. It indicates that Vṛndāvana was filled with all treasures. Mādhava also means spring time, causing joy to the forest. They played their flutes loudly (ud--īrayan) because of joy on entering the forest themselves, and because of eagerness to announce joyfully to the inhabitants of the forest that they had arrived. Their friends glorified them, out of joy and love, at the beginning of their forest play. They entered within the forest with affection (āviśat). Another meaning is that they made the inhabitants of the forest become submerged with thoughts of Kṛṣṇa (aveśa). The forest was naturally filled with flowers of all seasons (kusumākaram). Since the forest was suitable for the cows (paśavyam), the cows would be happy, and there would be no effort to care for them. Since they were surrounded by other boys, the two boys had strength. Thus they had the elements for playing happily. Thus it is said they desired to play.

Śrīdhara Svāmī Gauḍīya
Commentary

Having stated in a general way that the two boys herded the cows, Śukadeva now describes details of the sweet pastimes, by describing the first day, with Kṛṣṇa being most prominent, so that this need not be described elsewhere. Tat indicates Vṛndāvana or the forest with indescribable glories. Or Śukadeva out of great prema indicates the place is the essence of all things. Mādhava means the dear most of Lakṣmī. This indicates that Vṛndāvana displays all wealth. Or it means he appeared in the Madhu dynasty to reveal his unlimited qualities as Bhagavān. It also indicates that when Kṛṣṇa enters this forest, it display all flowers and fruits of spring (mādhava). Or it indicates that Vṛndāvana enjoys madhura-rasa. He loudly played (udīrayan) with his sweet, budlike lips. He pḷayed to give joy to the inhabitants of the forest, by announcing his entrance. Or he became joyful on entering the forest. Since he was surrounded by boys singing his glories, he was joyful with a desire to play and used the flute to announce his play. Paśūn indicates buffaloes as well. He entered with affection (āviveśa). This suggests that when he entered all the birds and animals became absorbed in Kṛṣṇa (āveśa). He entered the forest full of flowers. In autumn there is a wealth of flowers, or Vṛndāvana is always filled with flower by its nature. He herded the cow without effort (paśavyam). He want with the boys and Balarāma. This indicates that they made up the ingredients for joyful playing.

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BG 3.9 SB 1.2BG 17.20 BG 7.1 BG 18.1 BG 8.2 BG 16.1 BG 8.1 BG 12.1 BG 6.47
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RasaJiva
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Analogy

A flute is hollow before it is musical; the boys around Kṛṣṇa are similarly emptied of self, and become His chorus. Mādhava lifts the veṇu, the gopas chant His glories, the cows walk ahead, Balarāma walks alongside — the entire morning is a single śravaṇa-kīrtanam moving as one body toward the forest of flowers.

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Śrīmad-Bhāgavatam 10.15.3

↗
తన్మఞ్జుఘోషాలిమృగద్విజాకులం మహన్మన:ప్రఖ్యపయ:సరస్వతా । వాతేన జుష్టం శతపత్రగన్ధినా నిరీక్ష్య రన్తుం భగవాన్ మనో దధే ॥ ౩ ॥
tan mañju-ghoṣāli-mṛga-dvijākulaṁ
[tan manju-ghoshaali-mriga-dvijaakulam]
mahan-manaḥ-prakhya-payaḥ-sarasvatā
[mahan-manah-prakhya-payah-sarasvataa]
vātena juṣṭaṁ śata-patra-gandhinā
[vaatena jushtam shata-patra-gandhinaa]
nirīkṣya rantuṁ bhagavān mano dadhe
[nireekshya rantum bhagavaan mano dadhe]
Word-for-word
tat — that forest mañju — charming ghoṣa — whose sounds ali — with bees mṛga — animals dvija — and birds ākulam — filled mahat — of great souls manaḥ — the minds prakhya — resembling payaḥ — whose water sarasvatā — with a lake vātena — by the wind juṣṭam — served śata - patra — of hundred-petaled lotuses gandhinā — with the fragrance nirīkṣya — observing rantum — to take pleasure bhagavān — the Supreme Personality of Godhead manaḥ — His mind dadhe — turned .
Blended reading (Sanskrit + English inline)
tan mañju-ghoṣāli-mṛga-dvijākulaṁ
tat
that forest
mañju
charming
ghoṣa
whose sounds
ali
with bees
mṛga
animals
dvija
and birds
ākulam
filled
mahan-manaḥ-prakhya-payaḥ-sarasvatā
mahat
of great souls
manaḥ
the minds
prakhya
resembling
payaḥ
whose water
sarasvatā
with a lake
vātena juṣṭaṁ śata-patra-gandhinā
vātena
by the wind
juṣṭam
served
śata - patra
of hundred-petaled lotuses
gandhinā
with the fragrance
nirīkṣya rantuṁ bhagavān mano dadhe
nirīkṣya
observing
rantum
to take pleasure
bhagavān
the Supreme Personality of Godhead
manaḥ
His mind
dadhe
turned .
Important Words
  • mahat manaḥ — the minds of great souls
    mahat (great) + manas (mind). The lake's clarity is compared to the mind of mahātmās — those whose hearts have become transparent through bhakti. Gauḍīya: mahātmā is defined in BG 9.13 as one who has taken shelter of the daivī-prakṛti and engages in bhajana.
  • bhagavān — the Supreme Personality of Godhead
    Six opulences in full: aiśvarya, vīrya, yaśas, śrī, jñāna, vairāgya (Viṣṇu Purāṇa 6.5.47). Gauḍīyas: this title is reserved for Kṛṣṇa Himself (kṛṣṇas tu bhagavān svayam, SB 1.3.28). Even disguised as a cowherd boy surveying His forest, He is bhagavān.
  • śata-patra — of hundred-petaled lotuses
    śata (hundred) + patra (petal/leaf). The lotus is Vaiṣṇavism's signature flower — Brahmā's seat, Lakṣmī's hand, Kṛṣṇa's feet. A hundred-petaled lotus signals fullness; even the breeze in Vraja carries fullness.
  • rantum — to take pleasure
    Infinitive of √ram. Same root as Rāma. Gauḍīyas: Bhagavān's nature is to rejoice (ramate) — the suffix on ātma-rāma. Kṛṣṇa is svayam-ātmārāma yet enters Vraja to ramate with His own internal energy. The play is real, not pretended.
  • manaḥ dadhe — He turned His mind
    manas + √dhā. He set His mind. In Gauḍīya theology, even Bhagavān's manaḥ-saṅkalpa is līlā-driven: the Lord chooses to set His mind on enjoyment in Vraja because that is His svarūpa-bhāva.
The Supreme Personality of Godhead looked over that forest, which resounded with the charming sounds of bees, animals and birds, and which was enhanced by a lake whose clear water resembled the minds of great souls and by a breeze carrying the fragrance of hundred-petaled lotuses. Seeing all this, Lord Kṛṣṇa decided to enjoy the auspicious atmosphere.
Purport

Lord Kṛṣṇa saw that the Vṛndāvana forest was giving pleasure to all five senses. The bees, birds, and animals made charming sounds that brought sweet pleasure to the ears. The wind was faithfully rendering service to the Lord by blowing throughout the forest, carrying the cool moisture of a transparent lake and thus giving pleasure to the sense of touch. By the sweetness of the wind, even the sense of taste was being stimulated, and the fragrance of lotus flowers was bringing pleasure to the nostrils. And the entire forest was endowed with heavenly beauty, which was giving spiritual bliss to the eyes. Śrīla Viśvanātha Cakravartī Ṭhākura has thus explained the significance of this verse.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Personality of Godhead looked over that forest, which resounded with the charming sounds of bees, animals and birds, and which was enhanced by a lake whose clear water resembled the minds of great souls and by a breeze carrying the fragrance of hundred-petaled lotuses. Seeing all this, Lord Kṛṣṇa decided to enjoy the auspicious atmosphere.
Commentary

Seeing that forest (tat) which gave joy to the five senses, he desired to play. How did the forest give joy to the five senses? The bees humming sweetly, the deer and the birds singing melodiously, gave joy to the ear. Vrndavana was served (justam) by gentle, cool breezes, scented with lotuses which took shelter of lakes filled to the brim with cool, sweet tasting water like the minds of great devotees. The coolness gave joy to the sense of touch, the sweetness gave joy to the tongue, the fragrance gave joy to the nose, and the beauty of the lotuses gave joy to the eyes.

Jīva Gosvāmī Gauḍīya
Commentary

Describing other glories of the forest Śukadeva describes the beginning of Kṛṣṇa’s playing. The pools were filled with water clear as the minds of great devotees. Thus they were suitable for the Lord’s pastimes. Many pools are indicated. A comparison is made between the mental functions of the devotees and the water particles which are carried by the wind. Casting his joyful glance everywhere, his mind became absorbed in prema and he decided to play (rantum mano dadhe). The word Bhagavān suggests Kṛṣṇa’s power to bewilder everyone completely.

Śrīdhara Svāmī Gauḍīya
Commentary

Describing other glories of the forest, Śukadeva describes the beginning of Kṛṣṇa’s playing. The pools were filled with water clear as the minds of great devotees. Thus they were suitable for the Lord’s pastimes. Many pools are indicated. Glancing everywhere, seeing the glories of the forest which was being served (juṣṭam) by the wind (just as person serves a great master), he began to absorb his mind with affection on enjoying in order to display his qualities as bhagavān. For that reason the word bhagavān is used.

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BG 12.10 BG 2.66 BG 5.8 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5 BG 18.54 BG 9.1 BG 3.13 BG 15.1 BG 7.8
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Analogy

A great king inspecting a garden notes which flowers are open, which fountains are running. Kṛṣṇa surveys Vṛndāvana the same way — bees humming, deer browsing, the lake whose water is as clear as the minds of mahātmās, the breeze carrying lotus-scent. Every detail is His own internal energy displaying itself to please Him.

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Śrīmad-Bhāgavatam 10.15.4

↗
స తత్ర తత్రారుణపల్లవశ్రియా ఫలప్రసూనోరుభరేణ పాదయో: । స్పృశచ్ఛిఖాన్ వీక్ష్య వనస్పతీన్ ముదా స్మయన్నివాహాగ్రజమాదిపూరుష: ॥ ౪ ॥
sa tatra tatrāruṇa-pallava-śriyā
[sa tatra tatraaruna-pallava-shriyaa]
phala-prasūnoru-bhareṇa pādayoḥ
[phala-prasoonoru-bharena paadayoh]
spṛśac chikhān vīkṣya vanaspatīn mudā
[sprishach chikhaan veekshya vanaspateen mudaa]
smayann ivāhāgra-jam ādi-pūruṣaḥ
[smayann ivaahaagra-jam aadi-poorushah]
Word-for-word
saḥ — He tatra tatra — all around aruṇa — reddish pallava — of their buds śrīyā — with the beauty phala — of their fruits prasūna — and flowers uru - bhareṇa — with the heavy burden pādayoḥ — at His two feet spṛśat — touching śikhān — the tips of their branches vīkṣya — seeing vanaspatīn — the lordly trees mudā — with joy smayan — laughing iva — almost āha — spoke agra - jam — to His elder brother, Lord Balarāma ādi - pūruṣaḥ — the primeval Supreme Lord .
Blended reading (Sanskrit + English inline)
sa tatra tatrāruṇa-pallava-śriyā
saḥ
He
tatra tatra
all around
aruṇa
reddish
pallava
of their buds
śrīyā
with the beauty
phala-prasūnoru-bhareṇa pādayoḥ
phala
of their fruits
prasūna
and flowers
spṛśac chikhān vīkṣya vanaspatīn mudā
smayann ivāhāgra-jam ādi-pūruṣaḥ
uru - bhareṇa
with the heavy burden
pādayoḥ
at His two feet
spṛśat
touching
śikhān
the tips of their branches
vīkṣya
seeing
vanaspatīn
the lordly trees
mudā
with joy
smayan
laughing
iva
almost
āha
spoke
agra - jam
to His elder brother, Lord Balarāma
ādi - pūruṣaḥ
the primeval Supreme Lord .
Important Words
  • vanaspatīn — the lordly trees
    Compound: vana (forest) + pati (lord). Lord-trees — large fruiting trees. Gauḍīyas read this with affection: in Vraja, even the trees are conscious devotees in tree-form, taking that birth to serve Kṛṣṇa from one fixed spot.
  • ādi-pūruṣaḥ — the primeval Supreme Lord
    ādi (original) + puruṣa (Person). Brahma-saṁhitā 5.1: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ, anādir ādir govindaḥ — Kṛṣṇa is the original Person without origin. The trees bow not to a passing prince but to the source of all persons.
  • agra-jam — to His elder brother, Lord Balarāma
    agra (front) + ja (born). The one born first. Gauḍīya: Balarāma is ādi-guru in the Vraja-līlā — the elder whom even Kṛṣṇa addresses with respect. The svayaṁ-bhagavān bows to His own first expansion. Vaiṣṇava etiquette is established by Kṛṣṇa Himself.
  • pādayoḥ — at His two feet
    Dual locative of pāda. The trees' tips touch the two lotus feet — the same feet Lakṣmī massages in Vaikuṇṭha, here walking dust-paths. Vraja-bhakti's central image: those feet, here, accessible to even a tree.
  • smayan iva — almost laughing
    smayan (smiling) + iva (as if). The smile is iva — a near-laugh. Gauḍīyas note: Kṛṣṇa's smile at this moment is the smile of recognition — He sees the trees as His own devotees and smiles in return. The smile, not the speech, is the līlā's center here.
The primeval Lord saw that the stately trees, with their beautiful reddish buds and their heavy burden of fruits and flowers, were bending down to touch His feet with the tips of their branches. Thus He smiled gently and addressed His elder brother.
Purport

The words mudā smayann iva indicate that Lord Kṛṣṇa was in a joking mood. He knew that the trees were actually bowing down to worship Him. But in the following verse the Lord, speaking in a friendly, lighthearted mood, gives the credit to His brother, Balarāma.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The primeval Lord saw that the stately trees, with their beautiful reddish buds and their heavy burden of fruits and flowers, were bending down to touch His feet with the tips of their branches. Thus He smiled gently and addressed His elder brother.
Commentary

Seeing all the trees bending down with reddish shoots, fruits and flowers to touch his feet, Krsna smiled. Seeing himself glorified by the trees, it was improper for him to speak of his own glorification when he praised the trees. Therefore he smiled in great bliss, and unable to remain silent, he began to speak, giving his glorification to Balarama. Thus he addresses Balarama as adi purusa in verse 6. He appeared to smile, or almost smile (hasan iva), in order to hide his intentions from Balarama. Bhagavatamrta says: "When the sweetness of Vrndavana and its inhabitants became strong in the mind of Krsna and he began praising them, through which he himself receives praise, he did so by using Balarama as the object of praise. However the verses do not actually depict Balaraman’s glories. Out of sakhya bhava, Krsna speaks his own glories in a joking way in the name of Balarama." Though Krsna is the younger brother of Balarama, in this verse Krsna is addressed as adi purusa to denote his position as svayam bhagavan.

Jīva Gosvāmī Gauḍīya
Commentary

He saw everywhere (tatra tatra) the trees with branches touching his feet, heavy with flowers and fruit, with a wealth of red shoots. Or, he saw the trees with branches touching his feet, because of being heavy with flowers and fruit. This was the best of forests because it had huge trees (vanaspatīn). According to Amara-koṣa the word vanaspati means a tree which bears fruits without flowers and vānaspati means a tree which bears fruits and flowers. The word vanaspati does not refer to all trees. However by the rule of inclusion by similar form, this word can include vānaspati. His smile indicated a joking mood as indicated in verse 7-9 in which his words stimulate his fickle mood. Playing with boys his own age and identifying with them, with predominance of bālya feelings in his sakhya mood, he puts relationship with his elder brother in a secondary role. That is indicated by the word iva. The two moods as brother or friend will sometimes appear in either of them. kvacit krīḍā-pariśrāntaṁ gopotsaṅgopabarhaṇam svayaṁ viśramayaty āryaṁ pāda-saṁvāhanādibhiḥ When his elder brother, fatigued from playing, would lie down with his head upon the lap of a cowherd boy, Kṛṣṇa would help him relax by personally massaging his feet and offering other services. SB 10.15.14 Since Kṛṣṇa regards him as his elder brother, if there is joking, it is done in the form of praise. “If that is so, why does Balarāma not joke with Kṛṣṇa since he is superior?” Kṛṣṇa is ādi-puruṣa. He is superior in qualities and is puruṣa. Thus Kṛṣṇa praises him as if singing with joking verses. Out of joyful heart for many enjoyments, he first decided to enjoy this one pastime. Because the Lord produces this joking, it also proves to be true.

Śrīdhara Svāmī Gauḍīya
Commentary

He saw everywhere (tatra tatra) the huge trees (vanaspatim) with branches touching his feet, heavy with flowers and fruit, with a wealth (śrī) of red shoots. Or because of the weight the branches touching his feet he smiled and spoke. Or because of the beauty (śri) of the buds red, more beautiful than the red buds of his feet he smiled and spoke. The branches touched his feet with devotion. The leaves are not mentioned since they were not so excellent as the fruit and flowers. He smiled because that was natural to him. Or he smiled because spontaneously he would speak descriptions to Balarāma. Kṛṣṇa is called ādi-puruṣa because it was suitable for him to speak to Balarāma, who had appeared as his elder brother for some special pastimes. Since the previous verse mentioned that Kṛṣṇa had developed the urge to enjoy, he would now perform one pastime to give joy to the heart. Or since he is the highest person (ādī-purusaḥ), all types of sweetness and pastimes and respect for Balarāma to teach the people were suitable for him to perform. Here is the principle. Pleased with the trees since they bowed to him, he desired to benedict them, but was shy because of his possession of good qualities. Using the pretext of respecting his elder brother he described the trees’ service attitude. He showed special mercy to the inhabitants of the forest on first entering there by description of the forest’s qualities.

Related values & verses
Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Kritajnata (Gratitude)Guru Bhakti (Reverence for Teacher)Kartavya (Duty / Responsibility)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.5 BG 9.1 BG 18.54 BG 3.3
Concepts
Bhava
Related lectures
Personal Guidance
Analogy

A tree bowing under fruit is doing two things at once — yielding to gravity and yielding to the gardener. Vṛndāvana's trees, branches heavy with reddish buds and blossoms, bend not because of weight alone but because the original Person is walking among them. The same hand that holds them up has come close enough to receive their offering.

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Śrīmad-Bhāgavatam 10.15.5

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శ్రీభగవానువాచ అహో అమీ దేవవరామరార్చితం పాదామ్బుజం తే సుమన:ఫలార్హణమ్ । నమన్త్యుపాదాయ శిఖాభిరాత్మన- స్తమోఽపహత్యై తరుజన్మ యత్కృతమ్ ॥ ౫ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
aho amī deva-varāmarārcitaṁ
[aho amee deva-varaamaraarchitam]
pādāmbujaṁ te sumanaḥ-phalārhaṇam
[paadaambujam te sumanah-phalaarhanam]
namanty upādāya śikhābhir ātmanas
[namanty upaadaaya shikhaabhir aatmanas]
tamo-’pahatyai taru-janma yat-kṛtam
[tamo-’pahatyai taru-janma yat-kritam]
Word-for-word
śrī - bhagavān uvāca — Lord Śrī Kṛṣṇa said aho — oh amī — these deva - vara — O best of Lords (Śrī Balarāma) amara — by the immortal demigods arcitam — worshiped pāda - ambujam — to the lotus feet te — of You sumanaḥ — of flowers phala — and fruits arhaṇam — offerings namanti — they are bowing down upādāya — presenting śikhābhiḥ — with their heads ātmanaḥ — their own tamaḥ — darkness of ignorance apahatyai — for the purpose of eliminating taru - janma — their birth as trees yat — by which ignorance kṛtam — created .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
Lord Śrī Kṛṣṇa said
aho amī deva-varāmarārcitaṁ
aho
oh
amī
these
deva - vara
O best of Lords (Śrī Balarāma)
amara
by the immortal demigods
arcitam
worshiped
pādāmbujaṁ te sumanaḥ-phalārhaṇam
pāda - ambujam
to the lotus feet
te
of You
sumanaḥ
of flowers
phala
and fruits
arhaṇam
offerings
namanty upādāya śikhābhir ātmanas
namanti
they are bowing down
upādāya
presenting
śikhābhiḥ
with their heads
ātmanaḥ
their own
tamo-’pahatyai taru-janma yat-kṛtam
tamaḥ
darkness of ignorance
apahatyai
for the purpose of eliminating
taru - janma
their birth as trees
yat
by which ignorance
kṛtam
created .
Important Words
  • deva-vara — O best of Lords (Balarāma)
    deva (lord) + vara (best). Kṛṣṇa addresses Balarāma. Gauḍīya etiquette: even the original Person uses honorifics with His elder. Balarāma is the ādi-deva from whom catur-vyūha and all subsequent expansions emerge.
  • pāda-ambujam — the lotus feet
    pāda (feet) + ambuja (lotus, water-born). Standard Vaiṣṇava compound; the foot is named lotus because both rise from water (saṁsāra/lake) yet remain unstained. Gauḍīya: pāda-ambuja is the singular object of bhakti — the practice begins and ends at the feet.
  • tamaḥ — darkness of ignorance
    The mode of inertia and forgetfulness. The trees were born under tamas. Gauḍīya: tamas can be burned only by Bhagavān's contact — śravaṇam, darśanam, pāda-sparśam. The trees offer fruits to attain pāda-sparśa.
  • taru-janma — birth as trees
    taru (tree) + janma (birth). The verse's most striking phrase: the trees are aware that tree-birth is bondage. Gauḍīya: even immobile beings in Vraja are conscious devotees aware of their condition; consciousness is universal, gradation is by śarīra.
  • sumanaḥ phala arhaṇam — offerings of flowers and fruits
    sumanas (flower) + phala (fruit) + arhaṇa (worship-offering). The classical pūjā materials. Gauḍīyas: the trees are doing arcanā with their own bodies' yield — the highest form of dravya-sevā, since the offering is born of one's own substance.
The Supreme Personality of Godhead said: O greatest of Lords, just see how these trees are bowing their heads at Your lotus feet, which are worshipable by the immortal demigods. The trees are offering You their fruits and flowers to eradicate the dark ignorance that has caused their birth as trees.
Purport

The trees of Vṛndāvana were thinking that because of past offenses they had now taken birth as trees and, being immovable, could not accompany Lord Kṛṣṇa in His wanderings throughout the Vṛndāvana area. In fact, all the creatures of Vṛndāvana, including the trees and cows, were great souls who could personally associate with the Supreme Personality of Godhead. But because of ecstatic sentiments of separation, the trees considered themselves in ignorance and thus tried to purify themselves by bowing down at the lotus feet of Kṛṣṇa and Balarāma. Lord Kṛṣṇa understanding their mentality, simultaneously glanced at them with affection and praised their devotional service before His older brother, Balarāma.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Personality of Godhead said: O greatest of Lords, just see how these trees are bowing their heads at Your lotus feet, which are worshipable by the immortal demigods. The trees are offering You their fruits and flowers to eradicate the dark ignorance that has caused their birth as trees.
Commentary

Knowing the minds of the trees who wanted to worship his own lotus feet, Krsna, glancing at the trees, spoke to Balarama about their glories as great devotees. "Holding on their heads gifts of fruits and flowers, they are bowing down to your lotus feet with devotion. Why? They bow to purify themselves of offenses, which had caused them to take birth as trees." "Because we have committed such great offenses, we have become trees and cannot approach Krsna." Krsna in this way interprets the trees’words, stemming from their attraction to Krsna. However, since Brahma prayed to be born as a tree in Vraja, the trees there could not have been born there as a result of offenses.

Jīva Gosvāmī Gauḍīya
Commentary

Aho indicates joy or astonishment. O best of the devatās! Though they are trees (amī), taking presentations of flowers and fruits in the tips of their branches (or on their heads), as worthy offerings, they bow to your lotus feet, which are worshipped by Brahmā and liberated souls. How can trees have consciousness? They have taken birth as trees in Vṛndāvana in order to destroy darkness of those who see or hear about this incident. Or, taking birth as trees, they destroy the suffering caused by attachment to your association (and now being separated) by bowing down. This would refer to nitya-siddhas. For sādhana-siddhas they take birth as trees to destroy their suffering of not having attained you yet, as in the prayers of Brahmā. Kṛṣṇa desired to wander freely everywhere to give happiness to all.

Śrīdhara Svāmī Gauḍīya
Commentary

Aho indicates joy or astonishment. O best of the devatās! Though they are trees (amī), taking presentations of flowers (sumanaḥ) and fruits in the tips of their branches (or on their heads), as worthy offerings they bow to your lotus feet, which are worshipped by Brahmā and liberated souls. By using the word sumanaḥ (also meaning good natured) it is suggested that the plants have feelings of love. They are worshipped by the devatās having a predominance of sattva. They have taken birth as trees in order to remove ignorance. Or, O brother (aho)! The trees are worship by those having no death (amara), the best of the devatās (deva-vara) like Brahmā. Even those who are liberated are ignorant, since they are deprived of prema when they merge in Brahman. (Thus they also worship the trees which have the opportunity for service to Kṛṣṇa.) Using their branches as their heads, the trees bring offerings with devotion to the world. They have taken birth as trees to remove ignorance, their bad karma. This is a prayer so that all the plants can be liberated from their ignorant condition. The plants cannot approach you like the animals and birds, which are mobile. Or they bow down with their branches to remove their (ātṁanaḥ) lamentable condition (tamas)--you gave them birth as trees. Therefore they should always have your association.

Related values & verses
Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Guru Bhakti (Reverence for Teacher)Kartavya (Duty / Responsibility)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5 BG 9.1 BG 18.54 BG 3.3
Related lectures
Personal Guidance
Analogy

A condemned prisoner, hearing the king will pass by, hangs his only valuables on the gate — knowing the king's glance is the only path out. The trees of Vṛndāvana, born into the immobile form because of past tamas, hang every fruit and flower they have on Kṛṣṇa's path. They cannot follow; they can only offer. And the offering is enough.

Stories
Nārada cursing Nalakūvara and Maṇigrīva to tree-birth

Two sons of Kuvera, drunk and naked with celestial women in the Mandākinī, refused to honor Nārada Muni. He cursed them to be born as arjuna trees in Nanda-Mahārāja's courtyard — until Kṛṣṇa Himself would touch them and liberate them (SB 10.10).

Verse 5 of chapter 15 echoes that logic: trees are tamas-born. But Kṛṣṇa's lotus feet, deva-vara-amara-arcitam, are exactly the medicine for tamas. The trees of Tālavana offer fruits in hope of the same release the arjunas received.

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Śrīmad-Bhāgavatam 10.15.6

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ఏతేఽలినస్తవ యశోఽఖిలలోకతీర్థం గాయన్త ఆదిపురుషానుపథం భజన్తే । ప్రాయో అమీ మునిగణా భవదీయముఖ్యా గూఢం వనేఽపి న జహత్యనఘాత్మదైవమ్ ॥ ౬ ॥
ete ’linas tava yaśo ’khila-loka-tīrthaṁ
[ete ’linas tava yasho ’khila-loka-teertham]
gāyanta ādi-puruṣānupathaṁ bhajante
[gaayanta aadi-purushaanupatham bhajante]
prāyo amī muni-gaṇā bhavadīya-mukhyā
[praayo amee muni-ganaa bhavadeeya-mukhyaa]
gūḍhaṁ vane ’pi na jahaty anaghātma-daivam
[goodham vane ’pi na jahaty anaghaatma-daivam]
Word-for-word
ete — these alinaḥ — bees tava — Your yaśaḥ — glories akhila - loka — for all worlds tīrtham — the place of pilgrimage gāyantaḥ — are chanting ādi - puruṣa — O original Personality of Godhead anupatham — following You along the path bhajante — they are engaged in worshiping prāyaḥ — for the most part amī — these muni - gaṇāḥ — great sages bhavadīya — among Your devotees mukhyāḥ — the most intimate gūḍham — hidden vane — within the forest api — even though na jahati — they do not abandon anagha — O sinless one ātma - daivam — their own worshipable Deity .
Blended reading (Sanskrit + English inline)
ete ’linas tava yaśo ’khila-loka-tīrthaṁ
ete
these
alinaḥ
bees
gāyanta ādi-puruṣānupathaṁ bhajante
tava
Your
prāyo amī muni-gaṇā bhavadīya-mukhyā
yaśaḥ
glories
akhila - loka
for all worlds
tīrtham
the place of pilgrimage
gāyantaḥ
are chanting
gūḍhaṁ vane ’pi na jahaty anaghātma-daivam
ādi - puruṣa
O original Personality of Godhead
anupatham
following You along the path
bhajante
they are engaged in worshiping
prāyaḥ
for the most part
amī
these
muni - gaṇāḥ
great sages
bhavadīya
among Your devotees
mukhyāḥ
the most intimate
gūḍham
hidden
vane
within the forest
api
even though
na jahati
they do not abandon
anagha
O sinless one
ātma - daivam
their own worshipable Deity .
Important Words
  • muni-gaṇāḥ — great sages
    muni (sage) + gaṇa (group). Gauḍīyas: bees in Vṛndāvana are muni-incarnates — sages who, having heard of the Lord's descent, took bee-form to be near His pastimes. The body-form is a vehicle; the bhakti-mood is what classifies them.
  • ādi-puruṣa — O original Personality of Godhead
    ādi (original) + puruṣa (Person). Vocative. Same title as verse 4. Gauḍīya: the trees and the bees recognize the same thing — the ādi-puruṣa walking past — but each offers from its own capacity (silence vs. song).
  • tīrtham — the place of pilgrimage
    Kṛṣṇa's yaśas (glories) themselves are called tīrtham — a place of pilgrimage. Gauḍīya: śravaṇa-kīrtana IS the tīrtha. You don't need to travel; chanting His glories is the holiest place. The bees prove this — they make tīrtha-yātrā while flying.
  • bhajante — they are engaged in worshiping
    Present middle of √bhaj — the root of bhakti. To bhaj is to share, serve, adore. Gauḍīya: bhajana is the active form of bhakti; the bees are not merely admirers, they are bhajana-kartās in bee-form.
  • anagha — O sinless one
    an- (not) + agha (sin). Vocative addressing Kṛṣṇa. Gauḍīya: Kṛṣṇa is anagha not because He avoids sin but because no act of His can be sin — He is dharma's source, not its subject. The Lord's līlā defines dharma; dharma cannot judge Him.
O Original Personality, these bees must all be great sages and most elevated devotees of Yours, for they are worshiping You by following You along the path and chanting Your glories, which are themselves a holy place for the entire world. Though You have disguised Yourself within this forest, O sinless one, they refuse to abandon You, their worshipable Lord.
Purport

The word gūḍham is significant in this verse. It indicates that although the Supreme Personality of Godhead in His form of Kṛṣṇa or Balarāma appears like an ordinary human being within the material world, great sages always recognize the Lord as the Supreme Absolute Truth. All the transcendental forms of Godhead are eternal and full of bliss and knowledge, exactly the opposite of our material bodies, which are temporary and full of misery and ignorance. One meaning of the word tīrtha is “the means for crossing beyond material existence.” Simply by hearing the glories of the Supreme Lord or by chanting them, one immediately comes to the spiritual platform, beyond material existence. Thus the Lord’s transcendental glories are here described as a tīrtha for everyone in the world. The word gāyantaḥ indicates that great sages give up their vows of silence and other selfish processes to glorify the activities of the Supreme Lord. Real silence means to not speak nonsense, to limit one’s verbal activities to those sounds, statements and discussions relevant to the loving service of the Supreme Lord. The word anagha indicates that the Supreme Lord never performs sinful or offensive activities. The word also indicates that the Lord immediately excuses a sin or offense committed by a sincere loving devotee who may accidentally deviate from the Lord’s service. In the specific context of this verse, the word anagha indicates that Lord Balarāma was not disturbed by the bees who were constantly following Him ( anupatham ). The Lord blessed them by saying, “O bees, come into My confidential grove and feel free to taste its fragrance.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O original personality, these bees must all be great sages and most elevated devotees of Yours, for they are worshiping You by following You along the path and chanting Your glories, which are themselves a holy place for the entire world. Though You have disguised Yourself within this forest, O sinless one, they refuse to abandon You, their worshipable Lord.
Commentary

In two verses Krsna glorifies the birds and beasts of the forest. "These bees are following you here and there because they are attracted to the fragrance of your body. When you go to secret places for your intimate pastimes where even your confidential associates cannot go, these bees cannot give you up, but keep following you. They follow you to the secluded places and you do not become offended by them." For this reason, Krsna addresses Balarama as anagha (without offense). "Therefore they must be your chief devotees. (bhavadiya mukhya). Those who concentrate on your intimate pastimes (munigana) have become these bees." Here there is the hint that he is giving mercy to them by permitting them to enter his secret groves and without reservation taste his fragrance.

Jīva Gosvāmī Gauḍīya
Commentary

Kṛṣṇa points with his finger. The bees chant your glories which are a holy spot, purifying completely the contamination of saṁsāra for all people or which acts as a guru teaching the greatness of devotion directed to you. They follow you along the path. Another version has anupadam instead of anupatham. They follow you at every step. This is proper since you are the best person (ādi-puruṣa). Everyone should serve you at all times with spontaneity. They are perhaps (prayaḥ) sages, the best among the many worshippers of you, my elder brother, by worshipping your complete form. Others engage silently in worshipping you with meditation. They are in a group (gaṇāḥ) or they have followers. Thus they are the chief sages. Since they have attained you, unobtainable by Brahmā in Vṛndāvana they do not give up you, who are unknown (gūdham) to other type of worshippers and remain hidden for pastimes, since you are worthy of their worship (ātmā-daivam) and they are your chief worshippers (bhavadīya-mukhyāḥ). O Balarāma, you do not recognize sin or offense in your devotees (anagha)! You are most merciful. Anaghātma-daivam may be taken as one compound word. Thus they worship you, and you fulfill all their desires because of your merciful nature. The word prāya indicates conjecture. The bees are similar to persons like Nārada who search for and follow Kṛṣṇa, who has most secret glories.

Śrīdhara Svāmī Gauḍīya
Commentary

Kṛṣṇa points with his finger. The bees chant your glories which are a holy spot, purifying completely the contamination of saṁsāra for all people or which acts as a guru teaching the greatness of devotion directed to you. They follow you along the path. Or they sing your glories on every path, serving you. That is proper. O best person (ādipuruṣa)! Everyone should serve you at all times with spontaneity and you are worthy of accepting service. Or singing, the bees worship you, following the path of Brahmā, the first person (ādi-purusa). They follow their nature. Because they constantly chant your glories they are your devoted followers (bhavadīya). They are the chief (mukhyāḥ) among the sages, those who engage in your worship, because they have surpassed ātmārāmas who are silent. Using the pretext of praising the bees, Kṛṣṇa praises Balarāma. They are almost the best (prāyaḥ), since the very best are persons who, from the beginning, spontaneously have bhakti. Or generally (prāyaḥ) you hide yourself (gūḍham), sometimes revealing your powers. O lord whose devotees have no offenses (anaghātmā)! Or they glorify you (daivam), who have no sin (anagātma). For this reason they cannot give you up. Prāyaḥ can also expression a question. Thus the following is expressed. The great devotees do not give you up though you are hidden in the words of the Vedas, since you are easy to attain. You are hidden because your pastimes are difficult to understand. Though they are on the paths of jṣāna and karma, they continually sing your glories, which are the essence, thinking that they give the highest benefit and serve you, giving up everything else. The bees are the greatest devotees (amī bhavadīya-mukhāḥ). Or “Did not Brahmā and others praying for a birth here, because of glorification of the inhabitants of the place, become these sages?” The chief (mukhyāḥ) of your devotees (bhavadīya), such as Nārada, who are the best of the sages (munigaṇāḥ), whom the sages follow, have taken birth here.

Related values & verses
Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Guru Bhakti (Reverence for Teacher)Kritajnata (Gratitude)Kartavya (Duty / Responsibility)Hrih (Modesty / Sense of Shame)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 17.14 BG 5.8 BG 3.27 BG 13.1 BG 14.8 BG 12.2
Concepts
Atma
Personal Guidance
Analogy

A famous king travels incognito through his own territory, yet certain old subjects recognize his gait by long memory. The bees of Vṛndāvana are such old subjects — sages in bee-bodies — who never lose Kṛṣṇa even when His incognito-līlā disguises Him within the forest. They chant; they follow; they will not abandon their ātma-daivam.

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Śrīmad-Bhāgavatam 10.15.7

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నృత్యన్త్యమీ శిఖిన ఈడ్య ముదా హరిణ్య: కుర్వన్తి గోప్య ఇవ తే ప్రియమీక్షణేన । సూక్తైశ్చ కోకిలగణా గృహమాగతాయ ధన్యా వనౌకస ఇయాన్ హి సతాం నిసర్గ: ॥ ౭ ॥
nṛtyanty amī śikhina īḍya mudā hariṇyaḥ
[nrityanty amee shikhina eedya mudaa harinyah]
kurvanti gopya iva te priyam īkṣaṇena
[kurvanti gopya iva te priyam eekshanena]
sūktaiś ca kokila-gaṇā gṛham āgatāya
[sooktaish cha kokila-ganaa griham aagataaya]
dhanyā vanaukasa iyān hi satāṁ nisargaḥ
[dhanyaa vanaukasa iyaan hi sataam nisargah]
Word-for-word
nṛtyanti — are dancing amī — these śikhinaḥ — peacocks īḍya — O worshipable Lord mudā — with joy hariṇyaḥ — the female deer kurvanti — are making gopyaḥ — the gopīs iva — as if te — for You priyam — gratification īkṣaṇena — by their glancing sūktaiḥ — with Vedic prayers ca — and kokila - gaṇāḥ — the cuckoos gṛham — to their home āgatāya — who has arrived dhanyāḥ — fortunate vana - okasaḥ — the residents of the forest iyān — such hi — indeed satām — of saintly personalities nisargaḥ — the nature .
Blended reading (Sanskrit + English inline)
nṛtyanty amī śikhina īḍya mudā hariṇyaḥ
nṛtyanti
are dancing
amī
these
śikhinaḥ
peacocks
īḍya
O worshipable Lord
mudā
with joy
hariṇyaḥ
the female deer
kurvanti gopya iva te priyam īkṣaṇena
kurvanti
are making
gopyaḥ
the gopīs
iva
as if
te
for You
priyam
gratification
īkṣaṇena
by their glancing
sūktaiś ca kokila-gaṇā gṛham āgatāya
sūktaiḥ
with Vedic prayers
ca
and
kokila - gaṇāḥ
the cuckoos
gṛham
to their home
āgatāya
who has arrived
dhanyā vanaukasa iyān hi satāṁ nisargaḥ
dhanyāḥ
fortunate
vana - okasaḥ
the residents of the forest
iyān
such
hi
indeed
satām
of saintly personalities
nisargaḥ
the nature .
Important Words
  • śikhinaḥ — peacocks
    From śikha (crest). The crested ones. Gauḍīya: the peacock is Kṛṣṇa's chosen ornament — He wears its feather. The peacocks dance for Him knowing one of their feathers will crown the only head worth crowning.
  • hariṇyaḥ — the female deer
    Feminine plural of hariṇa. Their glances are compared to gopīs' glances. Gauḍīyas: in Vraja, the species barrier thins — a deer's glance and a gopī's glance both originate in the same loving heart; only the body differs.
  • gopyaḥ iva — as if the gopīs
    gopī (cowherd woman) + iva (as if). The verse's explicit simile: the deer's affectionate glance is gopī-like. Gauḍīyas hold this as evidence that all of Vraja's creatures are gopī-tattva in lower bodies — same heart, lower vehicle.
  • sūktaiḥ — with Vedic prayers
    Instrumental plural of sūkta (well-spoken; Vedic hymn). The cuckoos' calls are heard as sūktas — Vedic hymns. Gauḍīya: in Vraja, even bird-song is Veda, because the object praised is Veda's hidden subject — kṛṣṇaś ca enaṁ veda.
  • vana-okasaḥ — the residents of the forest
    vana (forest) + okas (dweller). The forest-dwellers are dhanyāḥ — fortunate. Gauḍīyas: residing where Bhagavān walks is itself the highest sādhana. The Six Gosvāmīs deliberately became vana-okas in Vraja for this reason.
O worshipable one, these peacocks are dancing before You out of joy, these doe are pleasing You with affectionate glances, just as the gopīs do, and these cuckoos are honoring You with Vedic prayers. All these residents of the forest are most fortunate, and their behavior toward You certainly befits great souls receiving another great soul at home.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O worshipable one, these peacocks are dancing before You out of joy, these doe are pleasing You with affectionate glances, just as the gopīs do, and these cuckoos are honoring You with Vedic prayers. All these residents of the forest are most fortunate, and their behavior toward You certainly befits great souls receiving another great soul at home.
Commentary

"In order to respect you for coming to their house, the cuckoos by sweet sounds (suktaih), the peacocks by dancing, and the deer by glancing, attempt to please you (priyam kurvanti). It is natural that a cultured person will welcome a guest with dance, kind glances and sweet words (iyan satam nisargah)."

Jīva Gosvāmī Gauḍīya
Commentary

O Balarāma, worthy of praise (īḍya)! Balarāma in embarrassment had turned away with a shy smile. Kṛṣṇa faces him with this call. The word mudā (joyfully) should be supplied to all statements in the verse. The does joyfully show affection for you with their glances. The does are compared to gopīs because their glances are filled with similar affection and beauty. The does’ eyes are long, fickle and filled with love like the gopīs’ eyes. The gopīs referred to here are different from Kṛṣṇa’s gopīs. At the beginning of paugaṇḍa age, he began to develop affection for young gopīs and they began to develop affection for him. In the paugaṇḍa age there is a trace of kaiśora age, because of the effulgence of the body. The cuckoos sing praises which give happiness. Why do they do this? They welcome Kṛṣṇa since he has come to their house. This is proper for it is said vāk caturthī ca sunṛta: as a fourth time, the house never be without sweet words. (Mahābhārata 5.36.32)

Śrīdhara Svāmī Gauḍīya
Commentary

O Balarāma, worthy of praise (īḍya)! Balarāma in embarrassment had turned away with a shy smile. Kṛṣṇa make him faces him with this call. Or the peacocks dance in joy, praising you (īḍya). The phrases should be attached to all the statements in the verse. May the peacocks dance in joy! The does please you by their joyful eyes. They produce beauty, reminding one of the gopīs. The cuckoos please you with the best tunes, like sweet verses of praise (śūktaiḥ), when you come to their houses. With affection they offer their individual excellent gifts. The gopīs should act in the same way since they are also women and their qualities are similar. Or all these items are compared to the gopīs. The gopīs are superior to all these items by their wealth of qualities. They are superior to the peacocks in dancing etc. May the cuckoos become the best singers about secrets of your love. They are most fortunate (dhanyāḥ). This is proper because (hi) their excellent conduct is natural. Or may they all be filled with the treasure of the highest prema (dhanyā). He gives blessing to all inhabitants of Vṛndāvana. This is because (hi) this is the nature of these devotees having prema (satām).

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Anahankarah (Freedom from False Ego)
Related verses
BG 2.12 BG 10.3 BG 5.4 BG 10.1 SB 1.2BG 5.18 BG 3.30 BG 7.1 BG 6.5 BG 18.1 BG 2.66 BG 1.1 BG 16.1 BG 2.62 BG 12.1 BG 13.3 BG 15.7
Related lectures
Personal Guidance
Analogy

A great soul arriving at a village home is met by every member with their own form of welcome — children dance, women glance shyly, elders speak verses. Kṛṣṇa arrives at Vṛndāvana's forest the same way: peacocks dance like cousin-children, deer glance like the gopīs, cuckoos chant like brahmins reciting Veda. Every species' nature is fulfilled in welcoming Him.

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Śrīmad-Bhāgavatam 10.15.8

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ధన్యేయమద్య ధరణీ తృణవీరుధస్త్వత్- పాదస్పృశో ద్రుమలతా: కరజాభిమృష్టా: । నద్యోఽద్రయ: ఖగమృగా: సదయావలోకై- ర్గోప్యోఽన్తరేణ భుజయోరపి యత్స్పృహా శ్రీ: ॥ ౮ ॥
dhanyeyam adya dharaṇī tṛṇa-vīrudhas tvat-
[dhanyeyam adya dharanee trina-veerudhas tvat-]
pāda-spṛśo druma-latāḥ karajābhimṛṣṭāḥ
[paada-sprisho druma-lataah karajaabhimrishtaah]
nadyo ’drayaḥ khaga-mṛgāḥ sadayāvalokair
[nadyo ’drayah khaga-mrigaah sadayaavalokair]
gopyo ’ntareṇa bhujayor api yat-spṛhā śrīḥ
[gopyo ’ntarena bhujayor api yat-sprihaa shreeh]
Word-for-word
dhanyā — fortunate iyam — this adya — now dharaṇī — the earth tṛṇa — her grasses vīrudhaḥ — and bushes tvat — Your pāda — of the feet spṛśaḥ — receiving the touch druma — the trees latāḥ — and creepers kara - ja — by Your fingernails abhimṛṣṭāḥ — touched nadyaḥ — the rivers adrayaḥ — and mountains khaga — the birds mṛgāḥ — and animals sadaya — merciful avalokaiḥ — by Your glances gopyaḥ — the gopīs antareṇa — in between bhujayoḥ — Your two arms api — indeed yat — for which spṛhā — maintains the desire śrīḥ — the goddess of fortune .
Blended reading (Sanskrit + English inline)
dhanyeyam adya dharaṇī tṛṇa-vīrudhas tvat-
dhanyā
fortunate
pāda-spṛśo druma-latāḥ karajābhimṛṣṭāḥ
nadyo ’drayaḥ khaga-mṛgāḥ sadayāvalokair
gopyo ’ntareṇa bhujayor api yat-spṛhā śrīḥ
iyam
this
adya
now
dharaṇī
the earth
tṛṇa
her grasses
vīrudhaḥ
and bushes
tvat
Your
pāda
of the feet
spṛśaḥ
receiving the touch
druma
the trees
latāḥ
and creepers
kara - ja
by Your fingernails
abhimṛṣṭāḥ
touched
nadyaḥ
the rivers
adrayaḥ
and mountains
khaga
the birds
mṛgāḥ
and animals
sadaya
merciful
avalokaiḥ
by Your glances
gopyaḥ
the gopīs
antareṇa
in between
bhujayoḥ
Your two arms
api
indeed
yat
for which
spṛhā
maintains the desire
śrīḥ
the goddess of fortune .
Important Words
  • dharaṇī — the earth
    From √dhṛ — she who holds. Bhū-devī. Gauḍīyas: Vraja-bhūmi is dharaṇī in her highest mode — not the burdened earth of SB 1.16, but the blessed earth of SB 10.15. The same goddess, two moods.
  • tvat-pāda-spṛśaḥ — receiving the touch of Your feet
    tvat (Your) + pāda (feet) + spṛś (touch). Pāda-sparśa — foot-contact. The single most coveted experience in Gauḍīya bhakti; the goal of all sādhana is to be a particle of dust touched by these feet (cf. Caitanya's Śikṣāṣṭaka 5).
  • sadaya avalokaiḥ — by Your merciful glances
    sadaya (with mercy) + avaloka (glance). The Lord's glance is a transformative event — verses 49-50 of this same chapter show the boys revived by īkṣayā amṛta-varṣiṇyā. The glance is liquid grace.
  • gopyaḥ — the gopīs
    The cowherd women of Vraja. Gauḍīyas: the gopīs are nitya-siddha — eternal — descended from Goloka with Kṛṣṇa Himself. Their love is the topmost form of bhakti (Caitanya, CC Madhya 8). The verse confirms: even Lakṣmī envies their position.
  • spṛhā — maintains the desire
    Longing, hankering. The verse's punchline: Lakṣmī herself maintains spṛhā for what the gopīs have. Gauḍīya doctrine, plainly stated by the Bhāgavatam itself: mādhurya-rasa outranks aiśvarya-rasa; even Vaikuṇṭha's queen looks longingly at Vraja.
This earth has now become most fortunate, because You have touched her grass and bushes with Your feet and her trees and creepers with Your fingernails, and because You have graced her rivers, mountains, birds and animals with Your merciful glances. But above all, You have embraced the young cowherd women between Your two arms — a favor hankered after by the goddess of fortune herself.
Purport

The word adya, “now,” indicates the time of Lord Balarāma and Lord Kṛṣṇa’s appearance on the earth. In His form of Varāha, Lord Kṛṣṇa personally saved the earth, and, indeed, the earth is understood to rest perpetually on the potency of Śeṣa. Both Varāha and Śeṣa are expansions of Balarāma, who is Himself an expansion of Lord Kṛṣṇa, the original Personality of Godhead. Lord Kṛṣṇa’s statement that “this earth has now become most fortunate” ( dhanyeyam adya dharaṇī ) indicates that nothing can equal the blessings of the Supreme Personality of Godhead in His personal form as Kṛṣṇa, appearing simultaneously with His plenary expansion, Balarāma. The compound word karajābhimṛṣṭāḥ, “touched by Your fingernails,” indicates that as Kṛṣṇa and Balarāma would move through the forest They would pick fruits and flowers from the trees, bushes and creepers and use this paraphernalia in Their pleasure pastimes. Sometimes They would break leaves off the plants and use them with the flowers to decorate Their bodies. Kṛṣṇa and Balarāma would glance lovingly and mercifully at all the rivers, hills and creatures in Vṛndāvana. But the blessing received by the gopīs — being embraced directly between the Lord’s arms — was the supreme benediction, desired even by the goddess of fortune herself. The goddess of fortune, who lives in Vaikuṇṭha on the chest of Lord Nārāyaṇa, once desired to be embraced on the chest of Śrī Kṛṣṇa, and thus she performed severe austerities to achieve this blessing. Śrī Kṛṣṇa informed her that her actual place was in Vaikuṇṭha and that it was not possible for her to dwell upon His chest in Vṛndāvana. Therefore she begged Kṛṣṇa to allow her to remain on His chest in the form of a golden line, and He granted her this benediction. Śrīla Viśvanātha Cakravartī Ṭhākura recounts this incident from the Purāṇas.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
This earth has now become most fortunate, because You have touched her grass and bushes with Your feet and her trees and creepers with Your fingernails, and because You have graced her rivers, mountains, birds and animals with Your merciful glances. But above all, You have embraced the young cowherd women between Your two arms-a favor hankered after by the goddess of fortune herself.
Commentary

After glorifying Balarama by describing the service of the trees and animals, Krsna praised him by showing how others are attracted to him for showing them mercy. "Today this earth has become fortunate" means "In material time there is succession of avataras, but the touch of your feet now is more auspicious than that of previous avataras. How is the earth fortunate? The grass on the earth had become fortunate by contacting your feet. The trees and creepers have become fortunate by the touch of your nails in plucking flowers. The rivers and mountains have become fortunate by your merciful glance, or by glances which bring about auspiciousness (sadaya avalokana or sat aya avalokana). The dark creepers (gopyah) which beauty itself beautifies (yat sprha srih) are fortunate because they are touching your chest." Gopyah can also mean the gopis. Thus the meaning can also be: "The gopis have become fortunate for they have attained your chest which is desired even by Laksmi (sri)." The bhagavatamrta says: Though Laksmi is situated on the chest of Narayana, lord of Vaikuntha, she desired the chest of Krsna. Therefore she took the form of a gopi." There is a puranic story. Seeing Krsna’s beauty, Laksmi began to perform austerities to attain Krsna. Seeing her do this, Krsna said,"Why are you doing austerities?" She replied, " I want to sport in the form of a gopi with you in Vrndavana." "That is difficult to attain." "O Lord, I desire to reside on your chest as a golden line." "Let it be so," said Krsna. In this way Laksmi resides on Krsna’s chest.

Jīva Gosvāmī Gauḍīya
Commentary

Having praised the inhabitants for their service, Kṛṣṇa praises them along with the earth for getting the mercy of Balarāma. The earth has become most fortunate today. She has been fortunate to have the touch of avatāras from the beginning of time. She is glorified especially for attaining the mercy of Varāha, who lifted her from the ocean, and Śeṣa who carries her on his hoods. But she is most fortunate today because of you. She is most worthy of praise. Let her good fortune be. Among the things that grow from the earth, the lowly grassy creepers of Vṛndāvana, such as dūrva, are most fortunate because your foot has touched them. The words “they are most fortunate” should be supplied with each item. Tvat means “your.” This word should be added to the descriptions of each of Balarāma’s limbs mentioned in the verse. The trees and creepers have been touched by your fingers, to feel the softness of the buds or to pluck flowers for making ornaments. Later it will be said: mālaty adarśi vaḥ kaccin mallike jāti-yūthike prītiṁ vo janayan yātaḥ kara-sparśena mādhavaḥ O mālati, O mallikā, O jāti and yūthikā, has Mādhava gone by here, giving you pleasure with the touch of His hand? SB 10.30.8 Karajaiḥ also means “by the fingernails.” Kṛṣṇa writes on new shoots using his fingernails, showing his cleverness. He does this to stimulate the love of the gopīs. pṛcchatemā latā bāhūn apy āśliṣṭā vanaspateḥ nūnaṁ tat-karaja-spṛṣṭā bibhraty utpulakāny aho Let us ask these creepers about Kṛṣṇa. Even though they are embracing the arms of their husband, this tree, they certainly must have been touched by Kṛṣṇa’s fingernails, since out of joy they are manifesting eruptions on their skin. SB 10.30.13 The rivers and mountains have been touched by your feet. These words should be supplied. The feet are the main item in touching these. nadyas tadā tad upadhārya mukunda-gītam āvarta-lakṣita-manobhava-bhagna-vegāḥ āliṅgana-sthagitam ūrmi-bhujair murārer gṛhṇanti pāda-yugalaṁ kamalopahārāḥ When the rivers hear the flute-song of Kṛṣṇa, their minds begin to desire Him, and thus the flow of their currents is broken and their waters are agitated, moving around in whirlpools. Then with the arms of their waves the rivers embrace Murāri’s lotus feet and, holding on to them, present offerings of lotus flowers. SB 10.25.15 hantāyam adrir abalā hari-dāsa-varyo yad rāma-kṛṣṇa-caraṇa-sparaśa-pramodaḥ mānaṁ tanoti saha-go-gaṇayos tayor yat pānīya-sūyavasa-kandara-kandamūlaiḥ Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Kṛṣṇa and Balarāma, along with their calves, cows and cowherd friends, with all kinds of necessities—water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Kṛṣṇa and Balarāma, Govardhana Hill appears very jubilant. SB 10.21.18 Another meaning gopī is a type of grass. This is depicted on the chest of Balarāma. Kṛṣṇa hints at a marriage of the daughters of cowherds with a person born in a cowherd family and performing a cowherd occupation. Thus he indicates that Balarāma will be married with some gopīs for whom he will develop attraction in the future. Even Lakṣmī, situated on the chest of the lord of Vaikuṇṭha desires this. This is stated by Kāliya’s wives. kasyānubhāvo ’sya na deva vidmahe tavāṅghri-reṇu-sparaśādhikāraḥ yad-vāṣchayā śrīr lalanācarat tapo vihāya kāmān su-ciraṁ dhṛta-vratā O Lord, we do not know how the serpent Kāliya has attained this great opportunity of being touched by the dust of your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. SB 10.16.36 In other places in Gokula, Lakṣmī did not attain Kṛṣṇa since she did not have the same devotion as the gopīs and did not follow after the gopīs who were qualified for Kṛṣṇa. The last statement concerning the gopīs and Balarāma indicates the highest attainment of mercy among all beings, male or female and for the devotees.

Śrīdhara Svāmī Gauḍīya
Commentary

Having described the glories of most dear items seen individually, again Kṛṣṇa describes everything in general. Or, what is the use of describing particulars? Everything in the forest is fortunate! Thus he begins with the words dhanyeyam. The earth from the beginning has been ornamented with various avatāras. The earth felt pleasure when Varāha lifted her. Śeṣa, who is you, Balarāma, holds the earth on his head. But now, the earth has become most fortunate when you have appeared in Mathurā, or reside as a cowherd in Vraja performing paugaṇḍa pastimes. The word adya (today) is applied to all the statements in the verse. Dhanyeyam means the earth is fortunate. The word tvat (your) should be applied appropriately in the list of Balarāma’s limbs which give fortunate to the items. The grass and bushes are fortunate. The inhabitants of Svarga are not here with sticks. The grass and shrubs are fortunate because of receiving the touch of your feet. The earth is fortunate because the abundance of special ornaments arising from his extraordinary feet in the places trod by the cows. The trees and creepers were touched by his nails in picking the fruits and flowers and picking leaves for making ornaments. Rivers like Yamunā and mountains like Govardhana were fortunate by the touch of his feet. Birds like peacocks and animals like deer, situated in the distance, became fortunate by his merciful glance. Though he did touch some things directly, in general everything benefited by his glance, from far off. Items which had more possibility of getting the direct touch are mentioned. The gopīs for whom Balarāma had affection became fortunate by the embrace of his arms. Or the word api can indicate “other items as well.” Thus the gopīs were the most fortunate of all, being the greatest of the recipients of mercy in the whole list, since they not only received his embraces, but his glances, and touch of his fingernails and feet. To say that Lakṣmī who resides always on Viṣṇu’s chest desires to be on Balarāma’s chest is not suitable. The meaning is this. Lakṣmī, seeing the unequalled sweetness of Kṛṣṇa, desires him and performed austerities to achieve this. kasyānubhāvo ’sya na deva vidmahe tavāṅghri-reṇu-sparaśādhikāraḥ yad-vāṣchayā śrīr lalanācarat tapo vihāya kāmān su-ciraṁ dhṛta-vratā O Lord, we do not know how the serpent Kāliya has attained this great opportunity of being touched by the dust of your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. SB 10.16.36

Related values & verses
Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Kritajnata (Gratitude)Guru Bhakti (Reverence for Teacher)Kartavya (Duty / Responsibility)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)
Related verses
BG 10.1 BG 12.10 BG 13.7 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5
Related lectures
Personal Guidance
Analogy

A bride blessed by a king's touch becomes the envy of queens. The earth here, touched by Kṛṣṇa's feet on her grass and His fingernails on her trees, is envied by Lakṣmī herself — because Lakṣmī, despite serving His feet in Vaikuṇṭha, has never been embraced between His arms the way the gopīs have. Earth's fortune in this verse outranks the goddess's.

Stories
Lakṣmī's penance to enter the rāsa-līlā

Tradition recorded by Jīva Gosvāmī and later teachers: Lakṣmī-devī, hearing of the rāsa-līlā on Vraja's Yamunā bank, performed long penance to be allowed to participate. She was not permitted entry, because mādhurya-bhakti requires a gopī-body — and Lakṣmī's queenly aiśvarya-mood is the wrong instrument for Vraja's specific rasa.

Verse 8's striking statement — śrīḥ spṛhā, the goddess of fortune maintains the desire — is the seed-verse for that tradition. The arms of Kṛṣṇa around the gopīs are the one privilege denied even to Lakṣmī.

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Śrīmad-Bhāgavatam 10.15.9

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శ్రీశుక ఉవాచ ఏవం వృన్దావనం శ్రీమత్ కృష్ణ: ప్రీతమనా: పశూన్ । రేమే సఞ్చారయన్నద్రే: సరిద్రోధ:సు సానుగ: ॥ ౯ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
evaṁ vṛndāvanaṁ śrīmat
[evam vrindaavanam shreemat]
kṛṣṇaḥ prīta-manāḥ paśūn
[krishnah preeta-manaah pashoon]
reme sañcārayann adreḥ
[reme sanchaarayann adreh]
sarid-rodhaḥsu sānugaḥ
[sarid-rodhahsu saanugah]
Word-for-word
śrī - śukaḥ uvāca — Śrī Śukadeva Gosvāmī said evam — in this way vṛndāvanam — with the forest of Vṛndāvana and its inhabitants śrīmat — beautiful kṛṣṇaḥ — Lord Kṛṣṇa prīta - manāḥ — being satisfied in His mind paśūn — the animals reme — He took pleasure sañcārayan — making them graze adreḥ — in the vicinity of the mountain sarit — of the river rodhaḥsu — upon the banks sa - anugaḥ — together with His companions .
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī - śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
evaṁ vṛndāvanaṁ śrīmat
evam
in this way
vṛndāvanam
with the forest of Vṛndāvana and its inhabitants
śrīmat
beautiful
kṛṣṇaḥ prīta-manāḥ paśūn
kṛṣṇaḥ
Lord Kṛṣṇa
prīta - manāḥ
being satisfied in His mind
paśūn
the animals
reme sañcārayann adreḥ
reme
He took pleasure
sañcārayan
making them graze
adreḥ
in the vicinity of the mountain
sarid-rodhaḥsu sānugaḥ
sarit
of the river
rodhaḥsu
upon the banks
sa - anugaḥ
together with His companions .
Important Words
  • śrīmat — beautiful
    Possessing śrī. Gauḍīya: śrīmat-vṛndāvanam — Vṛndāvana with all its beauty/opulence. Not material opulence; Vraja's śrī is the natural sweetness of every leaf and pond when Kṛṣṇa walks through it.
  • prīta-manāḥ — being satisfied in His mind
    prīta (pleased) + manas (mind). Gauḍīya note: Kṛṣṇa's prīti is the highest measure of līlā's success. The bhakta's task is to make the Lord prīta; verse 9 records the rare moment when even the forest itself succeeded at that task.
  • reme — He took pleasure
    Third person aorist of √ram. The same root as Rāma. Gauḍīya: ramate is the verb form of Bhagavān's nature; He is not merely happy, He continuously enjoys (ramaṇam — root of Rāma's name).
  • sa-anugaḥ — together with His companions
    sa (with) + anuga (follower). Kṛṣṇa never enjoys alone; the rasa requires the bhakta. Gauḍīya: bhakti is dual by nature — even svayaṁ-bhagavān seeks the devotee's companionship. He could enjoy as ātmārāma but chooses sa-anuga.
  • adreḥ — in the vicinity of the mountain
    Genitive of adri (mountain). Govardhana. Gauḍīya: Govardhana is non-different from Kṛṣṇa Himself (cf. SB 10.24-25, the Govardhana-pūjā līlā). To enjoy on its banks is to enjoy in His own form; one part of Himself walking around another part.
Śukadeva Gosvāmī said: Thus expressing His satisfaction with the beautiful forest of Vṛndāvana and its inhabitants, Lord Kṛṣṇa enjoyed tending the cows and other animals with His friends on the banks of the river Yamunā below Govardhana Hill.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: Thus expressing His satisfaction with the beautiful forest of Vṛndāvana and its inhabitants, Lord Kṛṣṇa enjoyed tending the cows and other animals with His friends on the banks of the river Yamunā below Govardhana Hill.
Commentary

Evam (thus) means "decribing Vrndavana in this way ", or "having thus satisfied his older brother." Krsna inspired by his own words "the gopis were fortunate for having attains his chest," along with Balarama, began to call out to the cows and cowherd boys. "After resting here at Govardhana for a short time, you should proceed to the bank of the Yamuna and play for sometime. I will come soon." Though inseparable from Balarama during this pauganda age, with the appearance of kaisora age Krsna began his amorous pastimes with the gopis alone. This is indicated in this verse by the word "evam." Having praised Balarama and having made him herd the cows through the forest of Vrndavana (evam), he to whom Radha (srimat) shows love (pritah) came to Manasa Ganga (adreh sarito) and began to enjoy with the sakhis (sanuga). Srimat refers to the chief woman of Vraja, Radha (srimati). Because this meaning is confidential there is another meaning which covers this jewel like a golden case. Srimat can refer to Baladeva. Krsna who had affection for Balarama began to sport with his friends on the bank of the Manasa Ganga.

Jīva Gosvāmī Gauḍīya
Commentary

Joking in this way, Kṛṣṇa was pleased with Vṛndāvana. The accusative case is used with words denoting time, length, condition or place. They also went to Govardhana (adreḥ). Prīta indicates a general condition of being pleased and prīta-maṇāḥ indicates being pleased in mind.

Śrīdhara Svāmī Gauḍīya
Commentary

Describing the forest in this way (evam), Kṛṣṇa enjoyed. Or, in that way, being satisfied with the forest, and giving it mercy (evam), he enjoyed

Related values & verses
Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Kritajnata (Gratitude)Kartavya (Duty / Responsibility)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5 BG 9.1 BG 18.54 BG 3.3
Related lectures
Personal Guidance
Analogy

When a beloved son finally arrives at his ancestral house after long absence, the entire family relaxes around him — not because anything dramatic happens, but because his presence settles every mood. Verses 1-8 were Kṛṣṇa's first-look praise of Vṛndāvana; verse 9 is the settling — He simply enjoys, with friends, on the banks below Govardhana. The pastime mood arrives.

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Śrīmad-Bhāgavatam 10.15.10-12

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క్‍వచిద్ గాయతి గాయత్సు మదాన్ధాలిష్వనువ్రతై: । ఉపగీయమానచరిత: పథి సఙ్కర్షణాన్విత: ॥ ౧౦ ॥ అనుజల్పతి జల్పన్తం కలవాక్యై: శుకం క్‍వచిత్ । క్‍వచిత్సవల్గు కూజన్తమనుకూజతి కోకిలమ్ । క్‍వచిచ్చ కాలహంసానామనుకూజతి కూజితమ్ । అభినృత్యతి నృత్యన్తం బర్హిణం హాసయన్ క్‍వచిత్ ॥ ౧౧ ॥ మేఘగమ్భీరయా వాచా నామభిర్దూరగాన్ పశూన్ । క్‍వచిదాహ్వయతి ప్రీత్యా గోగోపాలమనోజ్ఞయా ॥ ౧౨ ॥
kvacid gāyati gāyatsu
[kvachid gaayati gaayatsu]
madāndhāliṣv anuvrataiḥ
[madaandhaalishv anuvrataih]
upagīyamāna-caritaḥ
[upageeyamaana-charitah]
pathi saṅkarṣaṇānvitaḥ
[pathi sankarshanaanvitah]
anujalpati jalpantaṁ
[anujalpati jalpantam]
kala-vākyaiḥ śukaṁ kvacit
[kala-vaakyaih shukam kvachit]
kvacit sa-valgu kūjantam
[kvachit sa-valgu koojantam]
anukūjati kokilam
[anukoojati kokilam]
kvacic ca kāla-haṁsānām
[kvachich cha kaala-hamsaanaam]
anukūjati kūjitam
[anukoojati koojitam]
abhinṛtyati nṛtyantaṁ
[abhinrityati nrityantam]
barhiṇaṁ hāsayan kvacit
[barhinam haasayan kvachit]
megha-gambhīrayā vācā
[megha-gambheerayaa vaachaa]
nāmabhir dūra-gān paśūn
[naamabhir doora-gaan pashoon]
kvacid āhvayati prītyā
[kvachid aahvayati preetyaa]
go-gopāla-manojñayā
[go-gopaala-manojnayaa]
Word-for-word
kvacit — sometimes gāyati — He sings gāyatsu — when they are singing mada - andha — blinded by intoxication aliṣu — the bees anuvrataiḥ — along with His companions upagīyamāna — being chanted caritaḥ — His pastimes pathi — upon the path saṅkarṣaṇa - anvitaḥ — accompanied by Lord Baladeva anujalpati — He chatters in imitation jalpantam — of the chattering kala - vākyaiḥ — with broken speech śukam — parrot kvacit — sometimes kvacit — sometimes sa — with valgu — charming kūjantam — cuckooing anukūjati — He imitates the cuckooing kokilam — of a cuckoo kvacit — sometimes ca — and kala - haṁsānām — of the swans anukūjati kūjitam — imitates the cooing abhinṛtyati — He dances in front of nṛtyantam — dancing barhiṇam — a peacock hāsayan — making laugh kvacit — sometimes megha — like clouds gambhirayā — grave vācā — with His voice nāmabhiḥ — by name dūra - gān — who had strayed far away paśūn — the animals kvacit — sometimes āhvayati — He calls prītyā — affectionately go — to the cows gopāla — and the cowherd boys manaḥ - jñayā — which (voice) charms the mind .
Blended reading (Sanskrit + English inline)
kvacid gāyati gāyatsu
kvacit
sometimes
gāyati
He sings
gāyatsu
when they are singing
madāndhāliṣv anuvrataiḥ
mada - andha
blinded by intoxication
aliṣu
the bees
anuvrataiḥ
along with His companions
upagīyamāna-caritaḥ
upagīyamāna
being chanted
caritaḥ
His pastimes
pathi saṅkarṣaṇānvitaḥ
pathi
upon the path
saṅkarṣaṇa - anvitaḥ
accompanied by Lord Baladeva
anujalpati
He chatters in imitation
anujalpati jalpantaṁ
jalpantam
of the chattering
kala-vākyaiḥ śukaṁ kvacit
kala - vākyaiḥ
with broken speech
śukam
parrot
kvacit
sometimes
kvacit sa-valgu kūjantam
kvacit
sometimes
sa
with
valgu
charming
kūjantam
cuckooing
anukūjati kokilam
anukūjati
He imitates the cuckooing
kokilam
of a cuckoo
kvacic ca kāla-haṁsānām
kvacit
sometimes
ca
and
kala - haṁsānām
of the swans
anukūjati kūjitam
imitates the cooing
anukūjati kūjitam
abhinṛtyati nṛtyantaṁ
abhinṛtyati
He dances in front of
nṛtyantam
dancing
barhiṇaṁ hāsayan kvacit
barhiṇam
a peacock
hāsayan
making laugh
kvacit
sometimes
megha-gambhīrayā vācā
megha
like clouds
gambhirayā
grave
vācā
with His voice
nāmabhir dūra-gān paśūn
nāmabhiḥ
by name
dūra - gān
who had strayed far away
paśūn
the animals
kvacid āhvayati prītyā
kvacit
sometimes
āhvayati
He calls
prītyā
affectionately
go-gopāla-manojñayā
go
to the cows
gopāla
and the cowherd boys
manaḥ - jñayā
which (voice) charms the mind .
Important Words
  • mada-andha — blinded by intoxication
    mada (intoxication) + andha (blind). The bees are mad with honey and song. Gauḍīya: this is mada born of nectar — divine intoxication, the same that overtakes Caitanya Mahāprabhu in kīrtana. Vraja's bees are advanced bhaktas.
  • anuvrataiḥ — along with His companions
    anu (after, following) + vrata (vow). The cowherds are anu-vratās — those who follow His vow. Gauḍīya: a sakhā is one whose vrata is to be wherever Kṛṣṇa is; the sakhya-rasa is itself a vow.
  • saṅkarṣaṇa-anvitaḥ — accompanied by Lord Baladeva
    saṅkarṣaṇa (the one who attracts, drawing-together) + anvita (with). Saṅkarṣaṇa is Balarāma's tattva-name. Gauḍīya: Balarāma never leaves Kṛṣṇa's side in Vraja; the play is always dvi-vidha — two-fold — even in the imitations.
  • gopāla — the cowherd boys
    go (cow) + pāla (protector). Same root as the Lord's own name Gopāla. Gauḍīya: the boys share His name and His function — they protect cows alongside Him; sakhya-rasa shares svarūpa with its Lord.
  • manaḥ-jñayā — which charms the mind
    manas (mind) + jñā (knowing). One who knows the mind — a mind-charmer. Gauḍīya: Kṛṣṇa's voice is mano-jñā because it goes directly to what the heart was already longing for; He sings what you didn't know you were waiting to hear.
Sometimes the honeybees in Vṛndāvana became so mad with ecstasy that they closed their eyes and began to sing. Lord Kṛṣṇa, moving along the forest path with His cowherd boyfriends and Baladeva, would then respond to the bees by imitating their singing while His friends sang about His pastimes. Sometimes Lord Kṛṣṇa would imitate the chattering of a parrot, sometimes, with a sweet voice, the call of a cuckoo, and sometimes the cooing of swans. Sometimes He vigorously imitated the dancing of a peacock, making His cowherd boyfriends laugh. Sometimes, with a voice as deep as the rumbling of clouds, He would call out with great affection the names of the animals who had wandered far from the herd, thus enchanting the cows and the cowherd boys.
Purport

Śrīla Sanātana Gosvāmī explains that Lord Kṛṣṇa would joke with His friends, saying, “Just look, this peacock does not know how to dance properly,” whereupon the Lord would vigorously imitate the peacock’s dancing, causing great laughter among His friends. The bees in Vṛndāvana would drink the sap of the forest flowers, and the combination of this nectar and the association of Śrī Kṛṣṇa made them mad with intoxication. Thus they closed their eyes in ecstasy and expressed their satisfaction by humming. And this humming was also expertly imitated by the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Sometimes the honeybees in Vṛndāvana became so mad with ecstasy that they closed their eyes and began to sing. Lord Kṛṣṇa, moving along the forest path with His cowherd boyfriends and Baladeva, would then respond to the bees by imitating their singing while His friends sang about His pastimes. Sometimes Lord Kṛṣṇa would imitate the chattering of a parrot, sometimes, with a sweet voice, the call of a cuckoo, and sometimes the cooing of swans. Sometimes He vigorously imitated the dancing of a peacock, making His cowherd boyfriends laugh. Sometimes, with a voice as deep as the rumbling of clouds, He would call out with great affection the names of the animals who had wandered far from the herd, thus enchanting the cows and the cowherd boys.
Commentary

Krsna began to dance in imitation of the dancing peacocks (barhinam abhi nrtyati). The peacocks became more enthusiastic to dance, and this made the boys laugh.

Jīva Gosvāmī Gauḍīya
Commentary

This verse shows the pleasure in his pleased mind (mentioned in the previous verse.) It is in the present tense to indicate that this type of activity was a daily event. Previously during his infant years he also performed similar activities (SB 10.12.7-10) but it was predominantly for play. Now Kṛṣṇa personally performed these acts with joyous mind. He sang somewhere (kvacit) on the path. Instead of pathi sometimes sragvī (wearing a garland) is seen. In that case kvacit can mean sometimes or in some places. The same meaning of kvacit can be taken in the following verse. The bees became intoxicated from drinking the nectar of Vṛndāvana flowers or from closeness to Kṛṣṇa. The bees became most intoxicated since they are described as “blind” with intoxication. This also indicates the sweetness of their singing. The word Saṅkarṣaṇa (the attractor) indicates that Balarāma became non-different from Kṛṣṇa when they sang. They sang along with other boys who had great affection for them (anuvrataiḥ). The bees sang one note together and Kṛṣṇa sang rāgas according to that note. The other boys sang about the pastimes according to the rāgas that Kṛṣṇa and Balarāma sang. They sang in a responsive way. He imitated in soft words what the parrot said. This was sweet (valgu). The word ca is added in some editions. This indicates that valgu (sweetly) should be taken with all the items mentioned. Abhinṛtyati means he faced them and danced. The cows, being unintelligent (thus they are called paśu in this verse), wandered far away from Kṛṣṇa. They were not aware that they had gone far away because of Kṛṣṇa’s sphūrti behind them, just as he had previously been there in person. His voice was deep like clouds rumbling. This is a characteristic of a great person.

Śrīdhara Svāmī Gauḍīya
Commentary

Being pleased, his play is shown in the following verses. Previously the play of all the small children was described (SB 10.12.7) Now particularly Kṛṣṇa’s individual actions with pleased mind are described. On some path (kvacit pathi) Kṛṣṇa sang. Another version has sragvī instead of pathi. In that case kvacit means at some place or at some times. This meaning will apply to the following verses as well. Intoxicated by honey from the Vṛndāvana flowers, or intoxicated by proximity to Bhagavān, the bees, closing their eyes out of happiness (andha) or blinded by the intoxication, sang. This indicates the sweetness of Kṛṣṇa’s singing. The word Saṅkarṣaṇa also indicates that Balarāma is non-different from Kṛṣṇa in singing. yadūnām apṛthag-bhāvāt saṅkarṣaṇam uśanty api Because he unites two families—Vasudeva’s family and the family of Nanda Mahārāja—he will be known as Saṅkarṣaṇa. SB 10.8.12 Kṛṣna is he whose pastimes are sung (upagīyamāna-caritaḥ), close by or as the highest by cowherd boys with exclusive devotion (anuvrataiḥ). Or Kṛṣ;na is he whose pastime of imitating the bees is praised as superior to the bees’ singing by the cowherd boys. This superiority should be inferred in the five following verses as well. He imitated in soft words what the parrot said. The cuckoos sing sweetly at the end of autumn. However Vṛndāvana is the shelter of all seasons. He imitated the sweet (the word valgu is understood) cooing of the swans as well. Facing (abhi) the dancing peacocks he danced. Clearly (ha) he taught (āsyana) the peacock. Or saying “The peacock does not dance properly” he made his friends laugh at the peacock. He called the cows, bulls and calves (paśūn). Or he called all the animals that wandered far from him. If they went far from him, they had less intelligence. Therefore they are called animals (to be tied up). With affection he called their names like Gaṅgā, Yamunā, Haṁsī, and Dhavalī. Out of special affection he called the cows by name (and not the other animals). He called the animals by attractive words, not by his flute. The words were deep like thunder. That is a quality of a great person. Or because the animals had wandered far way, he spoke loudly.

Related values & verses
Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Kritajnata (Gratitude)Guru Bhakti (Reverence for Teacher)Kartavya (Duty / Responsibility)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5 BG 9.1 BG 18.54 BG 3.3
Personal Guidance
Analogy

A father playing with his small children imitates animal sounds — barks, moos, bird-calls — and the children fall over laughing. Kṛṣṇa with His sakhās does exactly this, except the imitations are good enough to fool the bees themselves. The Lord of all forms becomes a perfect mimic of all forms — because in Vraja He is no longer a Lord; He is a friend's friend.

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Śrīmad-Bhāgavatam 10.15.13

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చకోరక్రౌఞ్చచక్రాహ్వభారద్వాజాంశ్చ బర్హిణ: । అనురౌతి స్మ సత్త్వానాం భీతవద్ వ్యాఘ్రసింహయో: ॥ ౧౩ ॥
cakora-krauñca-cakrāhva-
[chakora-krauncha-chakraahva-]
bhāradvājāṁś ca barhiṇaḥ
[bhaaradvaajaamsh cha barhinah]
anurauti sma sattvānāṁ
[anurauti sma sattvaanaam]
bhīta-vad vyāghra-siṁhayoḥ
[bheeta-vad vyaaghra-simhayoh]
Word-for-word
cakora - krauñca - cakrāhva - bhāradvājān ca — the cakora, krauñca, cakrāhva and bhāradvāja birds barhiṇaḥ — the peacocks anurauti sma — He would call out in imitation of sattvānām — together with the other creatures bhīta - vat — acting as if afraid vyāghra - siṁhayoḥ — of the tigers and lions .
Blended reading (Sanskrit + English inline)
cakora-krauñca-cakrāhva-
cakora - krauñca - cakrāhva - bhāradvājān ca
the cakora, krauñca, cakrāhva and bhāradvāja birds
bhāradvājāṁś ca barhiṇaḥ
barhiṇaḥ
the peacocks
anurauti sma sattvānāṁ
anurauti sma
He would call out in imitation of
sattvānām
together with the other creatures
bhīta-vad vyāghra-siṁhayoḥ
bhīta - vat
acting as if afraid
vyāghra - siṁhayoḥ
of the tigers and lions .
Important Words
  • anurauti sma — He would call out in imitation of
    anu (after) + rauti (cries) + sma (habitual past). The habitual past tense (sma) tells the Gauḍīya commentator that this is not one occasion — it is His daily play. The pastime is eternal in mood, repeated in time.
  • sattvānām — together with the other creatures
    Genitive plural of sattva (being). Gauḍīya: in Vraja every sattva is a devotee in some form. Kṛṣṇa runs with them not for sport but in solidarity — the Lord enters the fear of the small to demystify it.
  • bhīta-vat — acting as if afraid
    bhīta (afraid) + vat (as if, like). The 'as if' is the entire theology: the Lord cannot be afraid, but He performs fear so His companions are not embarrassed by theirs. Gauḍīya: this is the courtesy of mādhurya — He enters their condition.
  • vyāghra-siṁhayoḥ — of the tigers and lions
    vyāghra (tiger) + siṁha (lion). Dual genitive. Real predators of Vṛndāvana's outer forests. Gauḍīya: the threat is real for the small animals but unreal for Kṛṣṇa, who is the protector of Prahlāda's father from a siṁha-form (Nṛsiṁha is His own expansion).
  • barhiṇaḥ — the peacocks
    From barha (tail-feather). Already named in verse 7; here their cries are imitated. Gauḍīya: the peacock and Kṛṣṇa share an ornament — His crown feather. By imitating the peacock's call He returns the favor.
Sometimes He would cry out in imitation of birds such as the cakoras, krauñcas, cakrāhvas, bhāradvājas and peacocks, and sometimes He would run away with the smaller animals in mock fear of lions and tigers.
Purport

The word bhīta-vat, “as if afraid,” indicates that Lord Kṛṣṇa played just like an ordinary boy and ran with the smaller forest creatures in mock fear of the lions and tigers. Actually, in Vṛndāvana, the abode of the Lord, the lions and tigers are not violent, and thus there is no reason to fear them.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Sometimes He would cry out in imitation of birds such as the cakoras, krauṣcas, cakrāhvas, bhāradvājas and peacocks, and sometimes He would run away with the smaller animals in mock fear of lions and tigers.
Commentary

Among the sounds of the animals (sattvanam) that they imitated, Krsna appeared to be afraid (bhitavat) of the roar of the tiger and lion. This means that when the other boys fled on hearing those sounds that Krsna made, Krsna also fled as if in fear.

Jīva Gosvāmī Gauḍīya
Commentary

The word kvacit (sometimes) should be understood in this verse. The cakora drinks moon light. The krauṣca (curlew) eats bulbous roots. The cakrāhva is the cakravāka bird. Bhāradvaja (bharadvaja in some versions) is the skylark. He would imitate the cries of these birds, individually, and sometimes together, since he had all powers to do so. This should be understood in the previous descriptions also. As play he appeared frightened. He only appeared to be frightened (bhīta-vat) since actually it was impossible to have fear since the tigers and lions of Vṛndāvana were not violent. The word sma indicates these activities happened for certain. The boys however became frightened of the great strength of tigers and lions. Or, Kṛṣṇa made sounds frightful like the roaring of lions and tigers among all animals in order to see the boys frightened as a joke.

Śrīdhara Svāmī Gauḍīya
Commentary

Sometimes he called out like a cakora, which drinks the moonlight. Bāradvaja is a skylark. Sometimes imitating these birds he shouted loudly since he possessed all power. In Vṛndāvana the tigers and lions are not ferocious. Thus there is no fear of them. Thus the word is bhīta-vat, as if in fear, is used. Or he would show fear like an ordinary child, since he performed childhood pastimes. Sma means well known. There is no doubt about these activities.

Related values & verses
Related values
Shaucha (Cleanliness / Purity)Bhakti (Devotion)Prema (Divine Love)
Concepts
SattvaRasaJiva
Related lectures
Personal Guidance
Analogy

A boy in the woods pretends to be afraid of tigers and runs squealing with his pet rabbits — half-game, half-tenderness. Kṛṣṇa does the same with His forest companions: He cries out like a cakora, like a peacock, then runs as if frightened with the small animals beside Him. The omnipotent Lord performs a fear He does not feel — to keep the smaller beings company in their actual fear.

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Śrīmad-Bhāgavatam 10.15.14

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క్‍వచిత్ క్రీడాపరిశ్రాన్తం గోపోత్సఙ్గోపబర్హణమ్ । స్వయం విశ్రమయత్యార్యం పాదసంవాహనాదిభి: ॥ ౧౪ ॥
kvacit krīḍā-pariśrāntaṁ
[kvachit kreedaa-parishraantam]
gopotsaṅgopabarhaṇam
[gopotsangopabarhanam]
svayaṁ viśramayaty āryaṁ
[svayam vishramayaty aaryam]
pāda-saṁvāhanādibhiḥ
[paada-samvaahanaadibhih]
Word-for-word
kvacit — sometimes krīḍā — by playing pariśrāntam — fatigued gopa — of a cowherd boy utsaṅga — the lap upabarhaṇam — using as His pillow svayam — personally viśramayati — relieves Him from His fatigue āryam — His elder brother pāda - saṁvāhana - ādibhiḥ — by massaging His feet and offering other services .
Blended reading (Sanskrit + English inline)
kvacit krīḍā-pariśrāntaṁ
kvacit
sometimes
krīḍā
by playing
pariśrāntam
fatigued
gopotsaṅgopabarhaṇam
gopa
of a cowherd boy
utsaṅga
the lap
upabarhaṇam
using as His pillow
svayaṁ viśramayaty āryaṁ
svayam
personally
viśramayati
relieves Him from His fatigue
āryam
His elder brother
pāda-saṁvāhanādibhiḥ
pāda - saṁvāhana - ādibhiḥ
by massaging His feet and offering other services .
Important Words
  • gopa-utsaṅga — the lap of a cowherd boy
    gopa (cowherd) + utsaṅga (lap). Vraja's geography of intimacy: the lap of the sakhā becomes Balarāma's pillow. Gauḍīya: in sakhya-rasa, the body of one friend is the resting-place of another — no formality between them.
  • āryam — His elder brother
    Noble one, elder. Used as an honorific for Balarāma. Gauḍīya: Kṛṣṇa addresses His own first expansion as ārya — the noble elder. The svayaṁ-bhagavān models perfect Vaiṣṇava etiquette toward His own form.
  • viśramayati — relieves Him from His fatigue
    Causative of vi + √śram (to rest). He causes Balarāma to rest. Gauḍīya: the Lord's fatigue is līlā — He has no real exhaustion — but to make the līlā tender, He receives massage as if the fatigue were real.
  • svayam — personally
    By Himself. The strongest word in the verse. Kṛṣṇa does not delegate. Gauḍīya: when the Lord does something svayam, He is showing the bhakta what to do — sevā is not delegable in the highest forms; it must be done in one's own hand.
When His elder brother, fatigued from playing, would lie down with His head upon the lap of a cowherd boy, Lord Kṛṣṇa would help Him relax by personally massaging His feet and offering other services.
Purport

The word pāda-saṁvāhanādibhiḥ indicates that Lord Kṛṣṇa would massage Balarāma’s feet, fan Him and bring Him river water to drink.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When His elder brother, fatigued from playing, would lie down with His head upon the lap of a cowherd boy, Lord Kṛṣṇa would help Him relax by personally massaging His feet and offering other services.
Commentary

When Balaram became tired by playing, he lay down resting his head on other boys’ limbs as a pillow (upabaranam).

Jīva Gosvāmī Gauḍīya
Commentary

The word ādibhiḥ indicates fanning and other services.

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Related values
Karuna (Kindness / Compassion)Kartavya (Duty / Responsibility)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.5 BG 9.1 BG 18.54 BG 3.3 BG 7.8 BG 1.41 BG 5.1
Related lectures
Personal Guidance
Analogy

An elder brother who has wrestled all morning lies down for a nap on a friend's lap; the younger brother kneels at his feet and quietly massages them. No one orders this. It is the natural shape of brotherly love in Vraja. Kṛṣṇa, who is served by Lakṣmī in Vaikuṇṭha, kneels in service of Balarāma — and this is not a lower position; it is the higher one, because in Vraja, sevā outranks being served.

Stories
Lakṣmaṇa's sevā to Rāma in the forest

When Rāma slept exhausted in the Daṇḍakāraṇya forest, Lakṣmaṇa kept watch all night, bow in hand, refusing sleep for fourteen years. The younger brother's life was a continuous massage of the elder's feet — vigilance, food, protection — never claimed, never named.

The pastime in SB 10.15.14 is its Vraja-form: the same two souls, now as Kṛṣṇa and Balarāma, expressing the same brotherhood — but in reversed role, with Kṛṣṇa now the servant of His elder. The mood transfers across avatāras; only the position rotates.

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Śrīmad-Bhāgavatam 10.15.15

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నృత్యతో గాయత: క్‍వాపి వల్గతో యుధ్యతో మిథ: । గృహీతహస్తౌ గోపాలాన్ హసన్తౌ ప్రశశంసతు: ॥ ౧౫ ॥
nṛtyato gāyataḥ kvāpi
[nrityato gaayatah kvaapi]
valgato yudhyato mithaḥ
[valgato yudhyato mithah]
gṛhīta-hastau gopālān
[griheeta-hastau gopaalaan]
hasantau praśaśaṁsatuḥ
[hasantau prashashamsatuh]
Word-for-word
nṛtyataḥ — who were dancing gāyataḥ — singing kva api — sometimes valgataḥ — moving about yudhyataḥ — fighting mithaḥ — with one another gṛhīta - hastau — holding Their hands together gopālān — the cowherd boys hasantau — laughing praśaśaṁsatuḥ — They offered praise .
Blended reading (Sanskrit + English inline)
nṛtyato gāyataḥ kvāpi
nṛtyataḥ
who were dancing
gāyataḥ
singing
kva api
sometimes
valgato yudhyato mithaḥ
valgataḥ
moving about
yudhyataḥ
fighting
mithaḥ
with one another
gṛhīta-hastau gopālān
gṛhīta - hastau
holding Their hands together
gopālān
the cowherd boys
hasantau praśaśaṁsatuḥ
hasantau
laughing
praśaśaṁsatuḥ
They offered praise .
Important Words
  • gṛhīta-hastau — holding Their hands together
    gṛhīta (taken) + hasta (hand). Dual. The brothers' clasped hands. Gauḍīya: this is sakhya-mudrā among brothers — Kṛṣṇa and Balarāma's affection externalized. The image is treasured in Vraja iconography.
  • gopālān — the cowherd boys
    Same as gopāla — cow-protector. The friends. Gauḍīya: in Vraja, the title gopāla refers both to Kṛṣṇa and to His friends, because they share the work and the name.
  • praśaśaṁsatuḥ — They offered praise
    Dual perfect of pra + √śaṁs (to praise). Both of Them praised. Gauḍīya: Bhagavān praises His own devotees — He becomes a bhakta of His bhakta. The Vraja-paradox: God admires those who admire Him.
  • yudhyataḥ mithaḥ — fighting with one another
    yudhyataḥ (fighting) + mithaḥ (with each other). Play-wrestling among the sakhās. Gauḍīya: in sakhya-rasa, even mock-violence is affection; the wrestling proves the friendship rather than threatens it.
  • hasantau — laughing
    Dual present participle. Both brothers laughed. Gauḍīya note: Bhagavān's laughter is one of His sixty-four qualities (per Bhakti-rasāmṛta-sindhu); it is causeless joy emerging when His devotees are happy.
Sometimes, as the cowherd boys danced, sang, moved about and playfully fought with each other, Kṛṣṇa and Balarāma, standing nearby hand in hand, would glorify Their friends’ activities and laugh.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Sometimes, as the cowherd boys danced, sang, moved about and playfully fought with each other, Kṛṣṇa and Balarāma, standing nearby hand in hand, would glorify Their friends' activities and laugh.
Commentary

While laughing Krsna and Balaram would glorify the cowherd boys who were dancing, singing, jumping and fighting.

Jīva Gosvāmī Gauḍīya
Commentary

The two sometimes praised their cowherd friends who danced and sang attractively, while jumping high with various gestures, and also fought with each other out of attachment. Or they praised the boys who would sometimes sing, sometimes dance and sometimes fight. Sometimes the two would hold hands and laugh. Or holding hands and laughing, they would praise the boys. They laughed and praised them, saying, “Your singing defeats that of Gandharvas. Your dancing defeats that of the Vidyādharas. You conquer the three worlds with your fighting.” Actually they were announcing the boys’ glories.

Śrīdhara Svāmī Gauḍīya
Commentary

The two boys would act together sometimes. Sometimes, together (mithaḥ) because of their attraction to each other, they glorified the other boys for their graceful movements (valgatoḥ). Or they praised boys fighting together (mithaḥ). Or the two boys sometimes dances, sang, moved about and fought. Sometimes they held hands and laughed, glorifying the boys. Or sometimes they glorified the cowherd boys, saying “That is most skillful. That is courageous. That is charming.” They praised them while laughing out of joy at the dancing etc. or they laughed at the cowherd boys and praised them, saying “These boys are greater singers than the Gandharvas and mores skillful at dancing than the Vidyādharas. They conquer the three worlds with their fighting.” They announced the truth about their glories.

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Related values
Karuna (Kindness / Compassion)Kartavya (Duty / Responsibility)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Yajña (Sacrifice / Spirit of Offering)Vairagya (Detachment / Dispassion)
Related verses
BG 12.10 BG 2.66 BG 14.8 BG 12.5 BG 18.54 BG 9.1 BG 7.8 BG 2.47 BG 5.1 BG 18.43 BG 4.8
Personal Guidance
Analogy

Two elder boys at a village wedding stand off to the side, holding hands, smiling at the younger boys dancing — applauding without interrupting. Kṛṣṇa and Balarāma do precisely this: gṛhīta-hastau, hand in hand, laughing at the sakhās dance, praising every move. The Lord becomes audience to His own devotees. Glory flows from God to devotee in Vraja, not the other direction.

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Śrīmad-Bhāgavatam 10.15.16

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క్‍వచిత్ పల్లవతల్పేషు నియుద్ధశ్రమకర్శిత: । వృక్షమూలాశ్రయ: శేతే గోపోత్సఙ్గోపబర్హణ: ॥ ౧౬ ॥
kvacit pallava-talpeṣu
[kvachit pallava-talpeshu]
niyuddha-śrama-karśitaḥ
[niyuddha-shrama-karshitah]
vṛkṣa-mūlāśrayaḥ śete
[vriksha-moolaashrayah shete]
gopotsaṅgopabarhaṇaḥ
[gopotsangopabarhanah]
Word-for-word
kvacit — sometimes pallava — made from new twigs and buds talpeṣu — upon beds niyuddha — from the fighting śrama — by fatigue karśitaḥ — worn out vṛkṣa — of a tree mūla — at the base āśrayaḥ — taking shelter śete — He lay down gopa - utsaṅga — the lap of a cowherd boy upabarhaṇaḥ — as His pillow .
Blended reading (Sanskrit + English inline)
kvacit pallava-talpeṣu
kvacit
sometimes
pallava
made from new twigs and buds
talpeṣu
upon beds
niyuddha-śrama-karśitaḥ
niyuddha
from the fighting
śrama
by fatigue
karśitaḥ
worn out
vṛkṣa-mūlāśrayaḥ śete
vṛkṣa
of a tree
mūla
at the base
āśrayaḥ
taking shelter
śete
He lay down
gopotsaṅgopabarhaṇaḥ
gopa - utsaṅga
the lap of a cowherd boy
upabarhaṇaḥ
as His pillow .
Important Words
  • pallava talpeṣu — upon beds made from new twigs and buds
    pallava (twig, sprout) + talpa (bed). Gauḍīya: in Vraja, the natural world is Kṛṣṇa's furniture. He sleeps on twigs because Vraja itself is His bedroom; the forest is one continuous palace.
  • vṛkṣa-mūla — at the base of a tree
    vṛkṣa (tree) + mūla (root, base). The classical sannyāsī's residence — vṛkṣa-mūla-vāsa. Gauḍīya note: Kṛṣṇa Himself models vṛkṣa-mūla rest; the renunciate's sleeping-place is also the Lord's preferred one.
  • gopa-utsaṅga-upabarhaṇaḥ — with the lap of a cowherd boy as His pillow
    gopa + utsaṅga (lap) + upabarhaṇa (pillow). The full compound captures the picture. Gauḍīya: the sakhā's lap is more comfortable than Anantaśeṣa for Kṛṣṇa in Vraja — preference proves rasa-rank.
  • śete — He lay down
    Third person of √śī — to lie down. Same root from which Śeṣa-nāga (the sleeping serpent) gets His name. Gauḍīya: in Vaikuṇṭha He śayana on Śeṣa; in Vraja He śayana on a friend's lap. The same verb, lower position, higher rasa.
  • karśitaḥ — worn out
    Past participle of √karś — to be emaciated, worn. Gauḍīya: this karśita is līlā-karśita, fatigue performed for the rasa's sake; the Lord chooses to look tired so the sakhā can take pride in offering a pillow.
Sometimes Lord Kṛṣṇa grew tired from fighting and lay down at the base of a tree, resting upon a bed made of soft twigs and buds and using the lap of a cowherd friend as His pillow.
Purport

The word pallava-talpeṣu implies that Lord Kṛṣṇa expanded Himself into many forms and lay down upon the many beds of twigs, leaves and flowers hastily constructed by His enthusiastic cowherd friends.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Sometimes Lord Kṛṣṇa grew tired from fighting and lay down at the base of a tree, resting upon a bed made of soft twigs and buds and using the lap of a cowherd friend as His pillow.
Jīva Gosvāmī Gauḍīya
Commentary

In concluding there is description of resting pastimes. The great good fortune of the cowherd friends is described in three verses. They would make beds of new shoots and as well, soft petals and buds of flowers. There were many beds because all groups of five boys would team up to make separate beds. Pleased with the boys for making all the beds, by his inconceivable power stimulated by his prema, he lay down on each bed in an expanded form, which no one could see. This is an example of īśa-ceṣṭitaḥ (powers of the Lord) mentioned in verse 19. Kṛṣṇa would be fatigued after wrestling with the boys and would appear to be weak (karśitaḥ), with beads of perspiration on his cheeks. This indicates the strength of the other boys. It is said gopaiḥ samāna-guṇa-śīla-vayo-vilāsa-veśaiḥ: the boys had similar qualities, character, age, actions and dress. But we see that they had no inclination to kill demons themselves. His līlā-śakti which aims for Kṛṣṇa’s pleasure stopped such inclination in them though everyone in Vraja had great powers. Since he rested on their laps, it is understood they were somewhat older than he. They had made pillows for him, but he rejected these in favor of their laps.

Śrīdhara Svāmī Gauḍīya
Commentary

In concluding, there is description of resting pastimes. The great good fortune of the cowherd friends is described in three verses. They would make beds of new shoots and as well, soft petals and buds of flowers. But there were also beds only of shoots in order to offer them quickly. Because many boys made them quickly, in the fever of prema, out of great respect, there were many beds. All the boys, being very expert, made separate beds. Being affection to each boy, he lay down on each bed by expanding his form into many by his special powers, while each boy could not see. Even at this time he used his powers, for it is said in verse 20 that the performed acts as the Lord (iśa-ceṣṭitaḥ). From exertions of wrestling, he had beads of perspiration, like pearls on his cheeks and seemed to become tired (karśitaḥ). The lap of Śrīdāma, Rādhā’s brother, became his pillow. Like Śrīdāma there were many others whose laps served as Kṛṣṇa’s pillow. Or among the boys, some of the boys’ laps served as pillows. Though he had a pillow on the bed, the pillow was taken away by the boys because he rejected that in order to enjoy the happiness of the lap of a boy.

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Related values
Karuna (Kindness / Compassion)Kartavya (Duty / Responsibility)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5 BG 9.1 BG 18.54 BG 3.3
Concepts
Guna
Related lectures
Personal Guidance
Analogy

A great king's son, tired from wrestling, sleeps in a bedroom of leaves with his head on a friend's lap — the friend's leg the most luxurious cushion he has ever had. Kṛṣṇa, owner of every palace, prefers Vraja's twig-bed. Material comfort is not what produces rest; love-soaked friendship is. The Lord teaches comfort's true definition by His sleeping habits.

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Śrīmad-Bhāgavatam 10.15.17

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పాదసంవాహనం చక్రు: కేచిత్తస్య మహాత్మన: । అపరే హతపాప్మానో వ్యజనై: సమవీజయన్ ॥ ౧౭ ॥
pāda-saṁvāhanaṁ cakruḥ
[paada-samvaahanam chakruh]
kecit tasya mahātmanaḥ
[kechit tasya mahaatmanah]
apare hata-pāpmāno
[apare hata-paapmaano]
vyajanaiḥ samavījayan
[vyajanaih samaveejayan]
Word-for-word
pāda - saṁvāhanam — the massaging of the feet cakruḥ — did kecit — some of them tasya — of Him mahā - ātmanaḥ — great souls apare — others hata - pāpmānaḥ — who were free from all sins vyajanaiḥ — with fans samavījayan — perfectly fanned Him .
Blended reading (Sanskrit + English inline)
pāda-saṁvāhanaṁ cakruḥ
pāda - saṁvāhanam
the massaging of the feet
cakruḥ
did
kecit tasya mahātmanaḥ
kecit
some of them
tasya
of Him
mahā - ātmanaḥ
great souls
apare hata-pāpmāno
apare
others
hata - pāpmānaḥ
who were free from all sins
vyajanaiḥ samavījayan
vyajanaiḥ
with fans
samavījayan
perfectly fanned Him .
Important Words
  • pāda-saṁvāhanam — the massaging of the feet
    pāda (feet) + saṁvāhana (massage). Echoes verse 14, where Kṛṣṇa massaged Balarāma; here the cowherds massage Kṛṣṇa. Gauḍīya: pāda-sevā is one of the nine angas of bhakti (SB 7.5.23-24). The sakhās perform it without ceremony.
  • mahā-ātmanaḥ — great souls
    mahā (great) + ātman (self). Gauḍīya: a mahātmā in Gauḍīya theology is one defined by BG 9.13 — one who has taken shelter of daivī-prakṛti and worships Bhagavān with undeviating mind. The cowherd boys qualify by their bhakti, not by birth or learning.
  • hata-pāpmānaḥ — who were free from all sins
    hata (destroyed) + pāpman (sinfulness). The fanners are free of sin. Gauḍīya: in Vraja, proximity to Kṛṣṇa burns pāpa automatically; one need not perform separate atonement. The service itself is the cleansing.
  • vyajanaiḥ — with fans
    Instrumental plural of vyajana (fan). Gauḍīya: cāmara-sevā and vyajana-sevā are part of every Vaiṣṇava temple's daily rāja-upacāra. The sakhās perform Vraja's natural-leaf version of the same temple worship.
  • samavījayan — perfectly fanned Him
    sam (well) + a (toward) + vījaya (fan). The prefix sam adds completeness — they did it just right. Gauḍīya note: the perfection of sevā is rāgānuga (love-driven), not vidhi-driven. The sakhās don't consult any manual.
Some of the cowherd boys, who were all great souls, would then massage His lotus feet, and others, qualified by being free of all sin, would expertly fan the Supreme Lord.
Purport

The word samavījayan indicates that the cowherd boys fanned the Lord very carefully and expertly, creating gentle and cooling breezes.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Some of the cowherd boys, who were all great souls, would then massage His lotus feet, and others, qualified by being free of all sin, would expertly fan the Supreme Lord.
Jīva Gosvāmī Gauḍīya
Commentary

Kecit is in the plural to indicate that they would take turns massaging his feet, or that in each of the many beds where he had expanded his form three or four boys would massage his feet. Mahātmanaḥ should be mahātmānaḥ, fortunate souls. Some fortunate souls massaged his feet. Or, some massaged the feet of Kṛṣṇa, who had great, astonishing qualities (mahātmanaḥ). The boys were freed of all problems which could be created by interruption to their service (hata-pāpmānaḥ). They were free of all sins eternally. To say they had become purified of sins would be an insult. Ayam ātmā ’pahata-pāpmanā: the ātmā in the spiritual world is free of all sin. (Chāndogya Upaniṣad 8.1.5) This should be understood in all the previous and following verses. They fanned him using slow, graceful gestures (sam--avījayan).

Śrīdhara Svāmī Gauḍīya
Commentary

Since there were many boys they took turns massaging his feet. Or on the many beds, three or four would be on one bed massaging one of the expansions. Or, by his special power, though he is one, it was possible that many could massage him. Mahātmanaḥ should be mahātmānaḥ in refers to the boys. They were greatly fortunate. Or mahātmanaḥ can modify tasya (Kṛṣṇa’s) with the meaning of unlimited (great soul). One Kṛṣṇa, who had special power, could be in resting in many beds by spreading himself out. These boys had their sins destroyed by the Lord by glorifying him even in this world. We however are sinful, without the good fortune of serving him like this. They fanned him thoroughly (sam-bījayan), with slow graceful movements.

Related values & verses
Related values
Karuna (Kindness / Compassion)Kartavya (Duty / Responsibility)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.5 BG 9.1 BG 18.54 BG 3.3 BG 7.8 BG 1.41
Concepts
Atma
Related lectures
Personal Guidance
Analogy

After a long ride, a great king lies down and his courtiers — without instruction — divide tasks: one massages, one fans, another sings. The cowherd boys do this for Kṛṣṇa not because rank requires it but because love spontaneously organizes itself. The verse calls them mahā-ātmanaḥ — great souls — precisely because their service is unprompted.

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Śrīmad-Bhāgavatam 10.15.18

↗
అన్యే తదనురూపాణి మనోజ్ఞాని మహాత్మన: । గాయన్తి స్మ మహారాజ స్నేహక్లిన్నధియ: శనై: ॥ ౧౮ ॥
anye tad-anurūpāṇi
[anye tad-anuroopaani]
manojñāni mahātmanaḥ
[manojnaani mahaatmanah]
gāyanti sma mahā-rāja
[gaayanti sma mahaa-raaja]
sneha-klinna-dhiyaḥ śanaiḥ
[sneha-klinna-dhiyah shanaih]
Word-for-word
anye — others tat - anurūpāṇi — suitable for the occasion manaḥ - jñāni — attractive to the mind mahā - ātmanaḥ — of the great personality (Lord Kṛṣṇa) gāyanti sma — they would sing mahā - rāja — O King Parīkṣit sneha — by love klinna — melted dhiyaḥ — their hearts śanaiḥ — slowly .
Blended reading (Sanskrit + English inline)
anye tad-anurūpāṇi
anye
others
tat - anurūpāṇi
suitable for the occasion
manojñāni mahātmanaḥ
manaḥ - jñāni
attractive to the mind
mahā - ātmanaḥ
of the great personality (Lord Kṛṣṇa)
gāyanti sma mahā-rāja
gāyanti sma
they would sing
mahā - rāja
O King Parīkṣit
sneha-klinna-dhiyaḥ śanaiḥ
sneha
by love
klinna
melted
dhiyaḥ
their hearts
śanaiḥ
slowly .
Important Words
  • tat-anurūpāṇi — suitable for the occasion
    tat (that) + anurūpa (matching, suitable). The songs match the moment. Gauḍīya: rāgānuga-bhakti adapts to the bhāva; there is no fixed text — the heart selects from infinite Vraja-songs the one this moment wants.
  • manaḥ-jñāni — attractive to the mind
    manas (mind) + jña (knowing). Echoes verse 12's manaḥ-jñayā. The songs charm Kṛṣṇa's mind. Gauḍīya: Bhagavān's mind is charmable — He chooses to be charmed by His devotees. Mādhurya operates by mutual captivation.
  • sneha-klinna — melted by love
    sneha (affection, oily love) + klinna (wet, melted). Gauḍīya: sneha is a specific stage of prema (cf. Bhakti-rasāmṛta-sindhu) where love becomes oil-like — soft, melting, smoothing. The cowherds' hearts are already in this stage.
  • dhiyaḥ — their hearts
    Plural of dhī — intellect, heart. Gauḍīya: in bhakti, the dhī is moved by emotion, not by argument. The sakhās don't sing because they decided to; they sing because their dhī has already melted.
  • mahā-rāja — O King Parīkṣit
    mahā (great) + rāja (king). Vocative. Śukadeva addresses Parīkṣit. Gauḍīya: this direct address marks moments of special intimacy in the recitation — the speaker is sharing something precious; he wants the listener's full attention.
My dear King, other boys would sing enchanting songs appropriate to the occasion, and their hearts would melt out of love for the Lord.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
My dear King, other boys would sing enchanting songs appropriate to the occasion, and their hearts would melt out of love for the Lord.
Commentary

The boys began to sing the praises of Krsna which were suitable to the particular pastime (tad anurupani).

Jīva Gosvāmī Gauḍīya
Commentary

They would sing songs (this word should be supplied) suitable to the occasion or songs equivalent to the Lord. The songs were attractive to the heart since they had remarkable notes and rhythms. They sang slowly since this was suitable for resting and the character of excellent songs. From the nature of the singing their affection would manifest specifically (sneha-klinna-dhiyaḥ). Or since the words are at the end of the description, the words can apply to the previous verse as well. The hearts of other boys also melted while they massaged his feet and fanned him.

Śrīdhara Svāmī Gauḍīya
Commentary

Others sang songs (word to be supplied) which were suitable to the Lord on that occasion (anurūpāni). The songs attracted the heart (manojṣāni) of the Lord though he is undisturbed like the deep ocean (mahātmanaḥ), since the songs had various amazing notes and rhythms and were concerning the gopīs. Or mahātmanaḥ can refer to the boys. O great king! Though you are a great king, even you cannot experience the happiness of these pastimes. The boys had soft hearts (klinna-dhiyaḥ) with affection (sneha) which was the greatest (mahārāja), revealed to the extreme. They sang softly (śanaiḥ) because their throats were choked with tears. Having soft hearts is especially mentioned because, though they naturally had such hearts, now there was a special display of affection. The words can also describe the boys mentioned in the previous verse.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Anahankarah (Freedom from False Ego)
Related verses
BG 2.12 BG 10.3 BG 5.4 BG 10.1 SB 1.2BG 5.18 BG 3.30 BG 7.1 BG 6.5 BG 18.1 BG 2.66 BG 1.1 BG 16.1 BG 2.62 BG 12.1 BG 13.3 BG 15.7
Related lectures
Personal Guidance
Analogy

At a village wedding, the singers who know the bride and groom personally sing the truest songs — not the hired professionals. The sakhās of Vraja are precisely such singers. Their hearts, melted by sneha, choose the song the moment requires. Kṛṣṇa receives no court-music; He receives love-music, sung in real time by friends who happen to be holding His fan.

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Śrīmad-Bhāgavatam 10.15.19

↗
ఏవం నిగూఢాత్మగతి: స్వమాయయా గోపాత్మజత్వం చరితైర్విడమ్బయన్ । రేమే రమాలాలితపాదపల్లవో గ్రామ్యై: సమం గ్రామ్యవదీశచేష్టిత: ॥ ౧౯ ॥
evaṁ nigūḍhātma-gatiḥ sva-māyayā
[evam nigoodhaatma-gatih sva-maayayaa]
gopātmajatvaṁ caritair viḍambayan
[gopaatmajatvam charitair vidambayan]
reme ramā-lālita-pāda-pallavo
[reme ramaa-laalita-paada-pallavo]
grāmyaiḥ samaṁ grāmya-vad īśa-ceṣṭitaḥ
[graamyaih samam graamya-vad eesha-cheshtitah]
Word-for-word
evam — in this way nigūḍha — hidden away ātma - gatiḥ — His personal opulence sva - māyayā — by His own mystical potency gopa - ātmajatvam — the status of being the son of a cowherd caritaiḥ — by His activities viḍambayan — pretending reme — He enjoyed ramā — by the goddess of fortune lālita — attended pāda - pallavaḥ — His feet, which are tender like new buds grāmyaiḥ samam — together with village persons grāmya - vat — like a village personality īśa - ceṣṭitaḥ — although also displaying feats unique to the Supreme Lord .
Blended reading (Sanskrit + English inline)
evaṁ nigūḍhātma-gatiḥ sva-māyayā
evam
in this way
nigūḍha
hidden away
ātma - gatiḥ
His personal opulence
sva - māyayā
by His own mystical potency
gopātmajatvaṁ caritair viḍambayan
gopa - ātmajatvam
the status of being the son of a cowherd
caritaiḥ
by His activities
viḍambayan
pretending
reme ramā-lālita-pāda-pallavo
reme
He enjoyed
ramā
by the goddess of fortune
lālita
attended
pāda - pallavaḥ
His feet, which are tender like new buds
grāmyaiḥ samaṁ grāmya-vad īśa-ceṣṭitaḥ
grāmyaiḥ samam
together with village persons
grāmya - vat
like a village personality
īśa - ceṣṭitaḥ
although also displaying feats unique to the Supreme Lord .
Important Words
  • nigūḍha ātma-gatiḥ — His personal opulence hidden away
    nigūḍha (concealed) + ātma-gati (His own movement/opulence). Gauḍīya: this is the doctrine of nara-līlā — the Lord conceals His Godhood to permit Vraja-style intimacy. Aiśvarya, displayed, blocks mādhurya.
  • sva-māyayā — by His own mystical potency
    sva (own) + māyā (potency). Gauḍīya critical point: this is yoga-māyā, His internal energy — NOT mahā-māyā, the external bewildering energy. Vraja runs on yoga-māyā; that is why even Yaśodā binds the boundless.
  • gopa-ātmajatvam — the status of being the son of a cowherd
    gopa (cowherd) + ātmaja (son) + tva (state). The status of being Yaśodā's boy. Gauḍīyas: this status outranks svayaṁ-bhagavān-status in mādhurya — He prefers being called gopa-ātmaja to being called puruṣottama.
  • ramā — by the goddess of fortune
    Lakṣmī. Gauḍīya: even Ramā attends His pāda-pallava — yet He chooses to play with gopa-boys who do not attend ceremonially. The presence of Ramā at His feet is a constant background fact; the foreground is Vraja-play.
  • īśa-ceṣṭitaḥ — displaying feats unique to the Supreme Lord
    īśa (Lord) + ceṣṭita (acts performed). The give-away. The disguise leaks. Gauḍīya: He cannot fully hide — every now and then, lifting Govardhana or killing Pūtanā, the Godhood shows. The leaks are deliberate; they keep faith alive.
In this way the Supreme Lord, whose soft lotus feet are personally attended by the goddess of fortune, concealed His transcendental opulences by His internal potency and acted like the son of a cowherd. Yet even while enjoying like a village boy in the company of other village residents, He often exhibited feats only God could perform.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In this way the Supreme Lord, whose soft lotus feet are personally attended by the goddess of fortune, concealed His transcendental opulences by His internal potency and acted like the son of a cowherd. Yet even while enjoying like a village boy in the company of other village residents, He often exhibited feats only God could perform.
Commentary

Covering his powers by yogamaya, as a cowherd boy, he mocked the role of being son of a king. (gopa can mean protector of the earth as well as protector of the cows). Though his lotus feet are served by Laksmi, covering that, he played like an ordinary boy with ordinary friends. But not only did he act covering his powers, sometimes he engaged in pastimes such as killing demons which showed his great powers (isa cestitah).

Jīva Gosvāmī Gauḍīya
Commentary

This verse summarized the pastimes, explaining the attractiveness of the pastimes and indicating other activities not specifically mentioned. Kṛṣṇa, whose feet were attended by Lakṣmī in other avatāra forms, attained pleasure (reme) in Vṛndāvana. This indicates that the pleasure in this place made him indifferent to the pleasure of pastimes with Lakṣmī. He took the incomparable form of an ordinary cowherd boy (caritaiḥ viḍambayan) as mentioned in SB 10.5.1. He showed in himself the extraordinary nature of being born as a cowherd. “How can the Lord be anyone’s son?” He did this because of mercy (māyayā) to his parents Nanda and Yaśodā (sva), controlled by their vatsalya-bhāva. He had particular sweetness filled with great affection (ātmā-gatiḥ) which cannot be understood at all by anyone (nigūḍha). He enjoyed with his friends like a friend. Since he was a son, the word “friend” is used to show intimacy. How can the manifestation of qualities of the Lord be suitable with this description? He performed activities which showed the power of the Lord (īśa-ceṣṭitaḥ). His līlā-śakti, with powers similar to his, though not requested, makes all arrangements.

Śrīdhara Svāmī Gauḍīya
Commentary

Indicating other pastimes not mentioned on that day, this verse summarizes the forest pastimes of that day. In that way (evam) or with these specific activities, he whose feet are served by Lakṣmī enjoyed (reme). The happiness he derived from playing as a cowherd was greater than the happiness from having his lotus feet served by Lakṣmī. Or Ramā can refer to she who gives enjoyment to Kṛṣṇa, Rādhā-devī. He whose feet are served by Rādhā enjoyed. The ingredients for enjoyment such as wandering in the forest during the day and getting relief from fatigue by foot massage have been shown. How did he act? He revealed himself (viḍambayam) as a cowherd by his actions. Or he accepted the cowherd boy form. How does he manifest this form when he has an obvious display of power? He does so by his śakti called māyā (sva-māyayā) or by his mercy. His particular sweetness (ātma-gatiḥ) is hidden even in the Upaniṣads (gūḍa). He acted like an ordinary friend (samam) with ordinary friends. He appeared most ordinary. This indicates the sweetness of his cowherd pastimes. How does this agree with many statements about manifesting his power as Bhagavān? He has the actions of the Lord (īśa-ceṣṭitaḥ). This means his actions were not material. The human-like and extraordinary features of Kṛṣṇa as Bhagavān were previously proven. Nigūḍātma-gatiḥ can also meant that he went to Gokula secretly by Vasudeva’s efforts. Thus his actions as a cowherd were the principal pastimes since he acted according to Nanda’s awareness that he was his son, though he acted with all powers (īśa-ceṣṭitaḥ). Or though he acted with full powers, he enjoyed as an ordinary person (gramyavat). The cowherd pastimes were superior to his lordly pastimes.

Related values & verses
Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Kritajnata (Gratitude)Kartavya (Duty / Responsibility)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.5 BG 9.1 BG 18.54 BG 3.3
Concepts
BhavaMayaAtma
Personal Guidance
Analogy

A great king lives undetected in a village for years — eats simple food, sleeps in a small room, calls the neighbors uncle and aunt — yet every so often does something only a king could do, and the village shakes its head and moves on. Kṛṣṇa lives this way in Vṛndāvana: gopa-ātmajatvam by day, īśa-ceṣṭitam by occasional flash. The disguise is by His own internal energy.

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Śrīmad-Bhāgavatam 10.15.20

↗
శ్రీదామా నామ గోపాలో రామకేశవయో: సఖా । సుబలస్తోకకృష్ణాద్యా గోపా: ప్రేమ్ణేదమబ్రువన్ ॥ ౨౦ ॥
śrīdāmā nāma gopālo
[shreedaamaa naama gopaalo]
rāma-keśavayoḥ sakhā
[raama-keshavayoh sakhaa]
subala-stokakṛṣṇādyā
[subala-stokakrishnaadyaa]
gopāḥ premṇedam abruvan
[gopaah premnedam abruvan]
Word-for-word
śrīdāmā nāma — named Śrīdāmā gopālaḥ — the cowherd boy rāma - keśavayoḥ — of Lord Rāma and Lord Kṛṣṇa sakhā — the friend subala - stokakṛṣṇa - ādyāḥ — Subala, Stokakṛṣṇa and others gopāḥ — cowherd boys premṇā — with love idam — this abruvan — spoke .
Blended reading (Sanskrit + English inline)
śrīdāmā nāma gopālo
śrīdāmā nāma
named Śrīdāmā
gopālaḥ
the cowherd boy
rāma-keśavayoḥ sakhā
rāma - keśavayoḥ
of Lord Rāma and Lord Kṛṣṇa
sakhā
the friend
subala-stokakṛṣṇādyā
subala - stokakṛṣṇa - ādyāḥ
Subala, Stokakṛṣṇa and others
gopāḥ premṇedam abruvan
gopāḥ
cowherd boys
premṇā
with love
idam
this
abruvan
spoke .
Important Words
  • śrīdāmā nāma — named Śrīdāmā
    Śrī (fortune) + dāman (rope/garland) + nāma (named). The closest cowherd friend in many līlās. Gauḍīya: Śrīdāmā is the leader of Kṛṣṇa's intimate sakhā-circle (priya-narma-sakhā class), an eternal companion.
  • sakhā — the friend
    Friend, companion. The technical term for sakhya-rasa's hero. Gauḍīya: a sakhā is one whose relationship with Kṛṣṇa is built on equality and unguarded play; the sakhā can scold, joke, even argue with the Lord.
  • premṇā — with love
    Instrumental of preman. Gauḍīya: prema is the final stage of bhakti (sādhana → bhāva → prema). The fact that the cowherd boys already speak premṇā in verse 20 tells the Gauḍīya reader they are nitya-siddha — they did not climb to prema; they descended from it.
  • subala-stokakṛṣṇa-ādyāḥ — Subala, Stokakṛṣṇa and others
    Subala (good-strength) + Stokakṛṣṇa (little-Kṛṣṇa) + ādya (etc.). Named priya-sakhās. Gauḍīya: each named sakhā has a distinct rasa-portrait in Rūpa Gosvāmī's Ujjvala-nīlamaṇi; they are not interchangeable extras.
  • abruvan — spoke
    Third person plural aorist of √brū. Plain speech. Gauḍīya: the sakhās do not request, do not petition; they speak. Sakhya-rasa lacks ceremony — speech is direct.
Once, some of the cowherd boys — Śrīdāmā, the very close friend of Rāma and Kṛṣṇa, along with Subala, Stokakṛṣṇa and others — lovingly spoke the following words.
Purport

The word premṇā, “with love,” indicates that the request the cowherd boys are about to place before Lord Kṛṣṇa and Lord Balarāma is motivated by love, not personal desire. The cowherd boys were eager for Kṛṣṇa and Balarāma to exhibit Their pastimes of killing demons and to enjoy the delicious fruits of the Tāla forest, and therefore they made the following request.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Once, some of the cowherd boys—Śrīdāmā, the very close friend of Rāma and Kṛṣṇa, along with Subala, Stokakṛṣṇa and others—lovingly spoke the following words.
Commentary

In this verse begins a description in order to show how Krsna and Balarama displayed power (isa cestitah), mentioned in the previous verse. The boys spoke with prema. Thus under the guise of wanting to get tala fruit for themselves, they actually wanted to get the fruit for giving to Krsna and Balarama.

Jīva Gosvāmī Gauḍīya
Commentary

The first day’s herding cows was described as typical of other days. Now, to show some of the powers that Kṛṣṇa manifested while herding the cows to please his dear friends, a story is related. Balarāma’s name is mentioned before Kṛṣṇa’s because he was the most prominent in fighting. Subala and others were also friends. Śrīdāmā is mentioned first since he was the chief friend in Vraja. Another boy was called Stoka-kṛṣṇa. He was given this four syllable name because it would have been improper to call him Kṛṣṇa. His form was similar to Kṛṣṇa’s and thus giving a similar name, his father thought that the name would produce affection for Kṛṣṇa. The boys spoke out of love for a dear friend, not for obtaining tāla fruit and not for getting the demon killed. The nature of prema is sometimes expressed as a request for a desired object. Or they made the request with a desire that Balarāma and Kṛṣṇa could eat, out of affection as friends. Friend arises because of great similarity in which each has knowledge of the other’s abilities. asmān kim atra grasitā niviṣṭān ayaṁ tathā ced bakavad vinaṅkṣyati Has this living creature come to swallow us if we enter it? If he does so, he will immediately be killed like Bakāsura by Kṛṣṇa, without delay. SB 10.12.24 Thus the boys speak in the next verse with knowledge of Balarāma’s powers. The love indicated here is natural friendship mixed with vīrya-rasa similar to Arjuna requesting Kṛṣṇa’s help while fighting.

Śrīdhara Svāmī Gauḍīya
Commentary

The first day’s herding cows was described as typical of other days. Now, to show some of the powers that Kṛṣṇa manifested while herding the cows to please his dear friends, a story is related. Subala and Stokakṛṣṇa were friends. Śrīdāma is mentioned first because of the excellence of his intense friendship or because he was the chief friend. Stokakṛṣṇa was a cowherd with a similar name to indicate his friendship. Or Kṛṣṇa was born first and named Kṛṣṇa. Ṣtokakṛṣṇa was born later, and because he was inferior to Kṛṣṇa was called Stokakṛṣna (little Kṛṣṇa). The word ādi indicates other chief friends like Aṁśu, Arjuna, Viśāla, Vṛṣabha, Ojasvī, Devaprastha, Varuthapa and Bhadrasena. They spoke out of prema, not with greed for the tāla fruit and not for killing the demon. They spoke to please their dear friend. The nature of prema is to sometimes request dear things. Or they requested because they were attached to glorifying his punishing the demons.

Related values & verses
Related values
Karuna (Kindness / Compassion)Vairagya (Detachment / Dispassion)Maitri (Friendship / Goodwill)Guru Bhakti (Reverence for Teacher)Dana (Charity / Generosity)Discriminative WisdomAparigraha (Non-possessiveness)Ahimsa (Non-violence / Compassion)
Related verses
SB 1.2BG 17.20 BG 7.1 BG 18.1 BG 8.2 BG 16.1 BG 8.1 BG 12.1 BG 6.47 BG 6.9
Concepts
RasaJiva
Related lectures
Personal Guidance
Analogy

A close friend, knowing the Lord's strength, also knows what the Lord wants — to be invited into adventures. Śrīdāmā with Subala and Stokakṛṣṇa speak premṇā — out of love — proposing Tālavana. They do not order, do not beg; they speak as equals. The verse is the doorway from quiet pastime into the day's main līlā: a friend's invitation.

Stories
Sudāmā the brāhmaṇa-friend in Kṛṣṇa's later life

There is a famous Sudāmā in Kṛṣṇa's adult life who arrives at Dvārakā with a fistful of chipped rice and is greeted as a brother (SB 10.80-81). Tradition identifies him with the Śrīdāmā of Vraja — the same intimate friend, met again in another phase of līlā.

Gauḍīyas often note: the friendships of Vraja are eternal. The Śrīdāmā who proposes Tālavana in SB 10.15.20 is the same soul whose poverty Kṛṣṇa weeps over in adult Dvārakā. Sakhya-rasa does not expire when līlā shifts.

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Śrīmad-Bhāgavatam 10.15.21

↗
రామ రామ మహాబాహో కృష్ణ దుష్టనిబర్హణ । ఇతోఽవిదూరే సుమహద్ వనం తాలాలిసఙ్కులమ్ ॥ ౨౧ ॥
rāma rāma mahā-bāho
[raama raama mahaa-baaho]
kṛṣṇa duṣṭa-nibarhaṇa
[krishna dushta-nibarhana]
ito ’vidūre su-mahad
[ito ’vidoore su-mahad]
vanaṁ tālāli-saṅkulam
[vanam taalaali-sankulam]
Word-for-word
rāma rāma — O Rāma mahā - bāho — O mighty-armed one kṛṣṇa — O Kṛṣṇa duṣṭa - nibarhaṇa — O eliminator of the miscreants itaḥ — from here avidūre — not far su - mahat — very expansive vanam — a forest tāla - āli — with rows of palm trees saṅkulam — filled .
Blended reading (Sanskrit + English inline)
rāma rāma mahā-bāho
rāma rāma
O Rāma
mahā - bāho
O mighty-armed one
kṛṣṇa duṣṭa-nibarhaṇa
kṛṣṇa
O Kṛṣṇa
duṣṭa - nibarhaṇa
O eliminator of the miscreants
ito ’vidūre su-mahad
itaḥ
from here
avidūre
not far
su - mahat
very expansive
vanaṁ tālāli-saṅkulam
vanam
a forest
tāla - āli
with rows of palm trees
saṅkulam
filled .
Important Words
  • mahā-bāho — O mighty-armed one
    mahā (great) + bāhu (arm). Vocative. Addresses Balarāma. Gauḍīya: bāhu means both arm and strength; Balarāma is the personification of bala — primal strength. The vocative signals which brother will perform the kill.
  • duṣṭa-nibarhaṇa — O eliminator of the miscreants
    duṣṭa (wicked) + nibarhaṇa (destruction). Kṛṣṇa's stock title. Gauḍīya: paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). The boys remind Him of His own descent-mission: He came partly to kill duṣṭas, and Dhenuka is queued up.
  • tāla-āli — with rows of palm trees
    tāla (palm tree) + āli (row, line). The Tālavana — palm-grove. Gauḍīya: a specific site near Vṛndāvana, still pointed out today by the residents. The Gosvāmīs identified and preserved it.
  • rāma rāma — O Rāma, O Rāma
    Vocative repeated. The double-address signals urgency and affection. Gauḍīya: Balarāma is here called Rāma — the same name as the Ayodhyā-Rāma — because both are forms of the same Saṅkarṣaṇa-tattva.
  • su-mahat vanam — very expansive forest
    su (very) + mahat (great) + vana (forest). A large grove. Gauḍīya: Tālavana's size is mentioned so the listener understands both the fruit-abundance and the danger-scale — many trees, many palm fruits, and many demon-asses.
[The cowherd boys said:] O Rāma, Rāma, mighty-armed one! O Kṛṣṇa, destroyer of the miscreants! Not far from here is a very great forest filled with rows of palm trees.
Purport

As stated in the Śrī Varāha Purāṇa: asti govardhanaṁ nāma kṣetraṁ parama-durlabham mathurā-paścime bhāge adūrād yojana-dvayam “Not far from the western side of Mathurā, at a distance of two yojanas [sixteen miles], is the holy place named Govardhana, which is most difficult to attain.” It is also stated in the Varāha Purāṇa: asti tāla-vanaṁ nāma dhenakāsura-rakṣitam mathurā-paścime bhāge adūrād eka-yojanam “Not far from the western side of Mathurā, one yojana away [eight miles], is the forest known as Tālavana, which was guarded by Dhenukāsura.” Thus it appears that the Tālavana forest is located midway between Mathurā and Govardhana Hill. The forest of Tālavana is described in the Śrī Hari-vaṁśa as follows: sa tu deśaḥ samaḥ snigdhaḥ su-mahān kṛṣṇa-mṛttikaḥ darbha-prāyaḥ sthulī-bhūto loṣṭra-pāṣāṇa-varjitaḥ “The land there is even, smooth and very expansive. The earth is black, densely covered with darbha grass and devoid of stones and pebbles.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[The cowherd boys said:] O Rāma, Rāma, mighty-armed one! O Kṛṣṇa, destroyer of the miscreants! Not far from here is a very great forest filled with rows of palm trees.
Jīva Gosvāmī Gauḍīya
Commentary

O lord who plays (rāma)! Since you have that name, perform one pastime for us. Or, you cause play, enjoyment and happiness. Please give us happiness. They repeat his name out of respect. In order to encourage you, we first call your name. There is nothing you cannot do (mahā-sattva -greatly courageous)! Another version has mahā-bāho. O Kṛṣṇa! You can give us happiness because you attract everyone (kṛṣṇa) by your nature of giving the highest bliss. O destroyer of sinners! They had directly seen Kṛṣṇa kill Vatsāsura and others. You are suitable to kill Dhenuka who is obstructing the tāla forest and you can make the fruits fall. By addressing him as a killer of demons they indicate that Kṛṣṇa’s strength would be successful. They use the word mahā-sattva to cause excitement, by showing that Balarāma’s strength was not being put to any use. Not far from here, at Govardhana, there is a tāla forest. Generally they herded the cows there. Hari-vaṁśa says: ājagmatus tau sahitau godhanaiḥ saha-gāminau giriṁ govardhanaṁ ramyaṁ vasudeva-sutāv ubhe The two sons of Vasudeva along with friends would go to pleasing Govardhana with all the cows The place was not far away, about four krośas from Govardhana. As stated in the Varāha Purāṇa: asti govardhanaṁ nāma kṣetraṁ parama-durlabham mathurā-paścime bhāge adūrād yojana-dvayam Not far from the western side of Mathurā, at a distance of two yojanas [sixteen miles], is the holy place named Govardhana, which is most difficult to attain. It is also stated in the Varāha Purāṇa: asti tāla-vanaṁ nāma dhenakāsura-rakṣitam mathurā-paścime bhāge adūrād eka-yojanam Not far from the western side of Mathurā, one yojana away [eight miles], is the forest known as Tālavana, which was guarded by Dhenukāsura. West means south-west in the verse. Hari-vaṁśa also says: govardhanasyottarato yamumā-tīram āśritam dadṛṣāte ‘tha tau vīrau ramyaṁ tālavanaṁ mahat From the north of Govardhana the two boys gazed at the pleasant, huge tālavana which takes shelter of the bank of the Yamunā. Standing in the northern part of Govardhana in the north-east section, they looked at the forest. From the edge of Madhuvana, within which Mathurā is situated, starting from part of the Yamunā in the southeast, there is a village called Tālasī at the edge of the forest. The forest is southwest of the village. West of that is the place called Tāraphara. The forest of Tālavana is described in the Hari-vaṁśa as follows: sa tu deśaḥ samaḥ snigdhaḥ su-mahān kṛṣṇa-mṛttikaḥ darbha-prāyaḥ sthulī-bhūto loṣṭra-pāṣāṇa-varjitaḥ The land there is even, smooth and very expansive. The earth is black, densely covered with darbha grass and devoid of stones and pebbles.

Śrīdhara Svāmī Gauḍīya
Commentary

O lord who plays (rāma)! Since you have that name, perform one pastime for us. Or, you cause play, enjoyment and happiness. Please give us happiness. They repeat his name out of respect. In order to encourage you to make the tāla fruits fall, we first call your name. There is nothing you cannot do (mahā-sattva –greatly courageous)! Another version has mahā-bāho. O Kṛṣṇa! You can give us happiness because you attract everyone (kṛṣṇa) by your nature of giving the highest bliss. O destroyer of sinners! They had directly seen Kṛṣṇa kill Vatsāsura and others. You are suitable to kill Dhenuka who is obstructing the tāla forest and you can make the fruits fall. Because of his great courage he can kill the demons and because he kills the demons he is known as most courageous (mahāsattva). By these names they indicate that Kṛṣṇa and Balarāma need not worry from these demons Not far from here, at Govardhana, there is a tāla forest. Generally they herded the cows there. Hari-vaṁśa says: ājagmatus tau sahitau godhanaiḥ saha-gāminau giriṁ govardhanaṁ ramyaṁ vasudeva-sutāv ubhe The two sons of Vasudeva along with friends would go to pleasing Govardhana with all the cows The place was not far away, about four krośas from Govardhana. asti govardhanaṁ nāma kṣetraṁ parama-durlabham mathurā-paścime bhāge adūrād yojana-dvayam Not far from the western side of Mathurā, at a distance of two yojanas [sixteen miles], is the holy place named Govardhana, which is most difficult to attain. Adi-varāha Purāṇa It is also stated in the Varāha Purāṇa: asti tāla-vanaṁ nāma dhenakāsura-rakṣitam mathurā-paścime bhāge adūrād eka-yojanam Not far from the western side of Mathurā, one yojana away [eight miles], is the forest known as Tālavana, which was guarded by Dhenukāsura. sa tu deśaḥ samaḥ snigdhaḥ su-mahān kṛṣṇa-mṛttikaḥ darbha-prāyaḥ sthulī-bhūto loṣṭra-pāṣāṇa-varjitaḥ The land there is even, smooth and very expansive. The earth is black, densely covered with darbha grass and devoid of stones and pebbles.

Related values & verses
Related values
Karuna (Kindness / Compassion)Kartavya (Duty / Responsibility)Hrih (Modesty / Sense of Shame)Satya (Truthfulness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 2.66 BG 3.27 BG 13.1 BG 12.5 BG 9.1 BG 3.3 BG 7.8 BG 1.41 BG 7.10
Personal Guidance
Analogy

Friends approach a king with a request, but their address tells him what they need before the request arrives: 'O mighty-armed one, O destroyer of miscreants.' The cowherd boys frame the Tālavana invitation by reminding Kṛṣṇa and Balarāma of what They are equipped to do. The honorifics are not flattery; they are operational orientation — we need exactly those qualities now.

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Śrīmad-Bhāgavatam 10.15.22

↗
ఫలాని తత్ర భూరీణి పతన్తి పతితాని చ । సన్తి కిన్త్వవరుద్ధాని ధేనుకేన దురాత్మనా ॥ ౨౨ ॥
phalāni tatra bhūrīṇi
[phalaani tatra bhooreeni]
patanti patitāni ca
[patanti patitaani cha]
santi kintv avaruddhāni
[santi kintv avaruddhaani]
dhenukena durātmanā
[dhenukena duraatmanaa]
Word-for-word
phalāni — the fruits tatra — there bhūrīṇi — very many patanti — are falling patitāni — have already fallen ca — and santi — they are kintu — however avaruddhāni — kept under control dhenukena — by Dhenuka durātmanā — the evil one .
Blended reading (Sanskrit + English inline)
phalāni tatra bhūrīṇi
phalāni
the fruits
tatra
there
bhūrīṇi
very many
patanti patitāni ca
patanti
are falling
patitāni
have already fallen
ca
and
santi kintv avaruddhāni
santi
they are
kintu
however
avaruddhāni
kept under control
dhenukena durātmanā
dhenukena
by Dhenuka
durātmanā
the evil one .
Important Words
  • phalāni — the fruits
    Plural of phala. Palm fruits (tāla-phala) — large, sweet, milky inside. Gauḍīya: the same word phala is used in BG 2.47's karma-phala. The fruits of Tālavana are about to be enjoyed by devotees; the karma-phala outside Vraja is renounced. Vraja inverts the rule.
  • patitāni — have already fallen
    Past participle plural of √pat. The fruits have already fallen — they are not requiring effort to pluck, only courage to retrieve. Gauḍīya: the līlā often follows this pattern; the gift is already given, only the guarding demon delays its receipt.
  • avaruddhāni — kept under control
    ava (down) + ruddha (blocked). Withheld. Gauḍīya: avaruddha is what the demon does; what bhakti does is the inverse — release, vimocana. Kṛṣṇa's job throughout Canto 10 is to break the avaruddha state.
  • dhenukena — by Dhenuka
    Instrumental of Dhenuka — name of the ass-demon. Gauḍīya etymological play: dhenu means cow; Dhenuka, in ass-form, ironically bears a name related to the very animal he keeps from grazing. The name itself is a mockery of his role.
  • durātmanā — the evil one
    dur (bad) + ātman (self). One whose ātmā has been corrupted. Gauḍīya: durātmā is a strong term — not merely a sinner, but one whose very self has gone wrong. Yet even durātmās are eligible for liberation by the Lord's hand; Dhenuka attains it in verse 32.
In that Tālavana forest many fruits are falling from the trees, and many are already lying on the ground. But all the fruits are being guarded by the evil Dhenuka.
Purport

The demon Dhenuka would not allow anyone to eat the delicious ripe palm fruits of the Tālavana, and Kṛṣṇa’s young boyfriends protested this unjust usurpation of the right to enjoy the fruits of a public forest.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In that Tālavana forest many fruits are falling from the trees, and many are already lying on the ground. But all the fruits are being guarded by the evil Dhenuka.
Commentary

From here (ito), from Govardhana, not too far, about eight miles away, there is a very famous forest called Talalasi.. Varaha Purana says: "About one yojana from Mathura in the west portion lies Talavana." This should be understood to be southwest, as that is where it actually lies. There is a forest filled with Tala trees (tala ali). Or ali can mean bees. "The trees are dark like the color of bees, and thus they must have very tasty fruit. The fruits are under the control (avaruddhani) of Dhenukasura. O Rama, this is a test of your valor! O Krsna, this is a test of how you can vanquish evil. The sakhya bhava that we hold for you will not be restricted by this show of power, rather , with a show of courage (vira rasa), our sakhya rasa will increase."

Jīva Gosvāmī Gauḍīya
Commentary

“Well, so what?” Fearing that question, they reveal their desire. Some of the fruit are falling and others have fallen from the tree. They are plenty, and have fallen on their own. Thus they are very sweet since they are ripe and will uselessly rot. You do not have to take effort to make them fall from the tree. This is good fun for Bhādra month, since all the tāla fruit are ripe then. According to Viṣṇu Purāṇa this incident took place after the defeat of Kāliya in the summer. The order given in Viṣṇu Purāṇa is accepted. Hari-vaṁśa also described killing Dhenuka after Kāliya’s defeat. “Then you boys should go there and take the fruit, common in the forest.” But Dhenuka is obstructing. “So, ask him and take the fruit.” He is very evil. They hint that after Kṛṣṇa kills him, they can take the fruit.

Śrīdhara Svāmī Gauḍīya
Commentary

There was no effort needed to make the fruits fall (patanti patitāni). Generally ripe tāla fruits fall on their own. It is understood the pastime took place in Bhadrā month since the fruits fall at that time. . According to Viṣṇu Purāṇa this incident took place after the defeat of Kāliya in the summer. “Why don’t you boys go there and pick the fruit?” They are protected (avaruddhāni) by Dhenuka. “Ask him and take the fruits.” He is wicked (durātmanā). Or “Should you take someone else’s property?” He is a demon. It is proper that you kill him so that we can take the fruit. Or forest fruits are to be enjoyed by everyone. But the demon is protecting them. They should be taken from him.

Related values & verses
Related values
Kartavya (Duty / Responsibility)Satya (Truthfulness)Vairagya (Detachment / Dispassion)
Related verses
BG 10.1 BG 2.66 BG 3.27 BG 13.1 BG 12.5 BG 9.1 BG 3.3 BG 7.8 BG 1.41 BG 18.43 BG 4.8 BG 18.74 SB 1.2
Concepts
Bhava
Related lectures
Personal Guidance
Analogy

An orchard full of fruit, guarded by a vicious dog, leaves the whole village hungry. Tālavana is exactly such an orchard — palm-fruits in heaps, untouchable because of one demon. The verse sets up the līlā's logic: abundance plus obstruction equals demon-killing as the only path to feast. Bhakti has a side-effect: it removes the guards that block the bhakta from his rightful share.

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Śrīmad-Bhāgavatam 10.15.23

↗
సోఽతివీర్యోఽసురో రామ హే కృష్ణ ఖరరూపధృక్ । ఆత్మతుల్యబలైరన్యైర్జ్ఞాతిభిర్బహుభిర్వృత: ॥ ౨౩ ॥
so ’ti-vīryo ’suro rāma
[so ’ti-veeryo ’suro raama]
he kṛṣṇa khara-rūpa-dhṛk
[he krishna khara-roopa-dhrik]
ātma-tulya-balair anyair
[aatma-tulya-balair anyair]
jñātibhir bahubhir vṛtaḥ
[jnaatibhir bahubhir vritah]
Word-for-word
saḥ — he ati - vīryaḥ — very powerful asuraḥ — a demon rāma — O Rāma he kṛṣṇa — O Kṛṣṇa khara - rūpa — the form of an ass dhṛk — assuming ātma - tulya — equal to himself balaiḥ — whose strength anyaiḥ — with others jñātibhiḥ — companions bahubhiḥ — many vṛtaḥ — surrounded .
Blended reading (Sanskrit + English inline)
so ’ti-vīryo ’suro rāma
saḥ
he
he kṛṣṇa khara-rūpa-dhṛk
ātma-tulya-balair anyair
ati - vīryaḥ
very powerful
asuraḥ
a demon
rāma
O Rāma
he kṛṣṇa
O Kṛṣṇa
khara - rūpa
the form of an ass
dhṛk
assuming
jñātibhir bahubhir vṛtaḥ
ātma - tulya
equal to himself
balaiḥ
whose strength
anyaiḥ
with others
jñātibhiḥ
companions
bahubhiḥ
many
vṛtaḥ
surrounded .
Important Words
  • ati-vīryaḥ — very powerful
    ati (extremely) + vīrya (potency, valor). Gauḍīya: vīrya is one of the six opulences of Bhagavān; here it has been counterfeited by a demon. Demons are not weak — that is precisely what makes their defeat by Kṛṣṇa's līlā meaningful.
  • asuraḥ — a demon
    a-sura — non-deva, opposed to the gods. Gauḍīya: asura is not a species — it is a disposition. Anyone, including a brāhmaṇa or a king, who opposes Bhagavān is an asura. Daitya-body is karma-marked outer form.
  • khara-rūpa — the form of an ass
    khara (ass, donkey) + rūpa (form). Gauḍīya note: form follows tendency. The ass-form fits Dhenuka's nature — stubbornness, obstruction, ugly bray. Bodies in saṁsāra are sculpted by inner state.
  • ātma-tulya balaiḥ — equal to himself in strength
    ātma (self) + tulya (equal) + bala (strength). His company is as strong as he. Gauḍīya: demons gather their own — a-sat-saṅga creates an army; sat-saṅga creates a saṅkīrtana-maṇḍala. Two different gravitational fields.
  • jñātibhiḥ — companions
    Plural of jñāti — kinsman, relative. Gauḍīya: in Vedic society, jñāti meant fellow-clansman; for asuras, kinship is by shared opposition. Both worlds organize themselves around their core principle.
O Rāma, O Kṛṣṇa! Dhenuka is a most powerful demon and has assumed the form of an ass. He is surrounded by many friends who have assumed a similar shape and who are just as powerful as he.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Rāma, O Kṛṣṇa! Dhenuka is a most powerful demon and has assumed the form of an ass. He is surrounded by many friends who have assumed a similar shape and who are just as powerful as he.
Jīva Gosvāmī Gauḍīya
Commentary

They encourage Kṛṣṇa in two verses by saying that no one can eat the fruit because of fear of the demon. He is very strong (ati-vīryaḥ). They call out to Balarāma and describe the demon as very strong, to produce hatred in him for the demon. They called to Kṛṣṇa, telling him it is a donkey, in order to make Kṛṣṇa, the crest jewel of fun, laugh. Taking the two words together, he is a strong donkey, who cannot be killed by anyone. The demon is surrounded by relatives, who will help him.

Śrīdhara Svāmī Gauḍīya
Commentary

They encourage Kṛṣṇa in two verses by saying that no one can eat the fruit because of fear of the demon. He is very strong (ati-vīryaḥ). They call out to Balarāma and describe the demon as very strong, to produce hatred in him for the demon. They call to Kṛṣṇa, telling him it is a donkey, in order to make Kṛṣṇa, the crest jewel of fun, laugh. Or they describe to both of them that he is a very powerful demon in the form of a donkey. Therefore they cannot disregard him. He is surrounded by relatives and friends (anyaiḥ). Or by mention of others, the cowherds hope to remove the two boys’ indifference to going.

Related values & verses
Related values
Dhriti (Resilience / Steadfastness / Fortitude)Tejas (Inner Radiance / Vigour)Dhairya (Composure / Courage)Anahankarah (Freedom from False Ego)Kartavya (Duty / Responsibility)Achapalya (Steadiness / Non-fickleness)Satya (Truthfulness)Tapas (Austerity / Discipline)Titiksha (Forbearance / Endurance)Mardava (Gentleness)Ahimsa (Non-violence / Compassion)Shraddha (Faith / Reverence)
Related verses
BG 2.66 BG 16.1 BG 1.1 BG 2.14 BG 4.10 BG 2.15
Concepts
Jiva
Related lectures
Personal Guidance
Analogy

A pack of strong jackals guards one orchard; their leader is the worst of them. The cowherd boys describe Dhenuka as having many friends of equal strength — making the kill harder than a one-demon job. The verse warns Kṛṣṇa and Balarāma: this is not a simple confrontation, it is a full battle. The līlā is being upgraded.

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Śrīmad-Bhāgavatam 10.15.24

↗
తస్మాత్ కృతనరాహారాద్ భీతైర్నృభిరమిత్రహన్ । న సేవ్యతే పశుగణై: పక్షిసఙ్ఘైర్వివర్జితమ్ ॥ ౨౪ ॥
tasmāt kṛta-narāhārād
[tasmaat krita-naraahaaraad]
bhītair nṛbhir amitra-han
[bheetair nribhir amitra-han]
na sevyate paśu-gaṇaiḥ
[na sevyate pashu-ganaih]
pakṣi-saṅghair vivarjitam
[pakshi-sanghair vivarjitam]
Word-for-word
tasmāt — of him kṛta - nara - āhārāt — who has eaten human beings bhītaiḥ — who are afraid nṛbhiḥ — by the human beings amitra - han — O killer of enemies na sevyate — is not resorted to paśu - gaṇaiḥ — by the various animals pakṣi - saṅghaiḥ — by the flocks of birds vivarjitam — abandoned .
Blended reading (Sanskrit + English inline)
tasmāt kṛta-narāhārād
tasmāt
of him
kṛta - nara - āhārāt
who has eaten human beings
bhītair nṛbhir amitra-han
bhītaiḥ
who are afraid
nṛbhiḥ
by the human beings
amitra - han
O killer of enemies
na sevyate paśu-gaṇaiḥ
na sevyate
is not resorted to
paśu - gaṇaiḥ
by the various animals
pakṣi-saṅghair vivarjitam
pakṣi - saṅghaiḥ
by the flocks of birds
vivarjitam
abandoned .
Important Words
  • kṛta-nara-āhārāt — who has eaten human beings
    kṛta (done) + nara (man) + āhāra (eating). One who has performed man-eating. Gauḍīya: cannibalism is the Mahābhārata's marker of full degradation; rākṣasas eat men, and the Lord ends them. Dhenuka has crossed that threshold.
  • amitra-han — O killer of enemies
    amitra (non-friend) + han (killer). Vocative addressing Kṛṣṇa/Balarāma. Gauḍīya: the boys use the title that names what They need to do — speaking out a-mitra-han is half a prayer for the demon's removal.
  • paśu-gaṇaiḥ — by the various animals
    paśu (animal) + gaṇa (group). Even the animals do not go. Gauḍīya: when fear empties a forest, it is a sign of adharma's rule there; the area awaits a Lord. Kṛṣṇa-Balarāma's arrival reorders Tālavana from fear to feast.
  • pakṣi-saṅghaiḥ — by the flocks of birds
    pakṣin (bird) + saṅgha (flock). Birds avoid even flying over. Gauḍīya: the absence of bird-song is the silence of a haunted place. The līlā restores Tālavana's natural song (vv. 39-40).
  • vivarjitam — abandoned
    vi + varjita — fully forsaken. Past participle. Gauḍīya: the strongest possible word for emptiness; not just unvisited but vivarjita, decisively shunned. The līlā's reversal will make it sought-after instead.
The demon Dhenuka has eaten men alive, and therefore all people and animals are terrified of going to the Tāla forest. O killer of the enemy, even the birds are afraid to fly there.
Purport

The cowherd boyfriends of Lord Kṛṣṇa and Lord Balarāma encouraged the two brothers to go at once to the Tāla forest and kill the ass demon. Indeed, here they address the brothers as amitra-han, “killer of the enemy.” The cowherd boys were engaged in ecstatic meditation upon the potency of the Supreme Personality of Godhead and reasoned thus: “Kṛṣṇa has already killed terrible demons like Baka and Agha, so what is so special about this obnoxious jackass named Dhenuka, who has become public enemy number one in Vṛndāvana?” The cowherd boys wanted Kṛṣṇa and Balarāma to kill the demons so that all the pious inhabitants of Vṛndāvana could enjoy the fruits in the Tāla forest. Thus they requested the special favor that the ass demons be killed.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The demon Dhenuka has eaten men alive, and therefore all people and animals are terrified of going to the Tāla forest. O killer of the enemy, even the birds are afraid to fly there.
Commentary

By describing the strength of the demon, they incite the fighting spirit in Krsna and Balarama. "But in front of you two, the bravery of the demon and his cohorts will become like flowers in the sky. So let us go, and relieve the residents of their fear, and shower your blessings upon those who want to enjoy the tala fruit." This is the intention of this verse.

Jīva Gosvāmī Gauḍīya
Commentary

The boys describe his wickedness. The second line is often included, but does not connect with the first line grammatically.

Śrīdhara Svāmī Gauḍīya
Commentary

The boys describe his wickedness. He has eaten men. “Then why are you most affectionate boys encouraging me to do this?” They say, “O killer of enemies! You destroyed very easily many demons like Baka and Agha. So what will become of this donkey? Your fame will increase by killing this evil demon” even though it is not proper for affectionate friends to urge Kṛṣṇa in this way. When Sītā speaks to Hanumān who wants to bring her to Rama, she says that Rāma’s fame will increase by his killing Rāvana. Thinking of Kṛṣṇa’s courage, the boys speak in this way to increase his fame.

Related values & verses
Related values
Dhriti (Resilience / Steadfastness / Fortitude)Tejas (Inner Radiance / Vigour)Dhairya (Composure / Courage)Nishkama Karma (Selfless Action)Anahankarah (Freedom from False Ego)Tyaga (Renunciation / Letting Go)Kartavya (Duty / Responsibility)Achapalya (Steadiness / Non-fickleness)Satya (Truthfulness)Tapas (Austerity / Discipline)Titiksha (Forbearance / Endurance)Dana (Charity / Generosity)
Related verses
BG 3.9 BG 2.66 BG 16.1 BG 1.1 BG 2.14 BG 4.10
Concepts
Jiva
Personal Guidance
Analogy

A monster who has eaten travelers empties the surrounding road of all life — birds will not fly over, animals will not pass. Tālavana is such a no-go zone. The boys describe it precisely so Kṛṣṇa and Balarāma understand: no one has eaten from this forest in years. The līlā includes feeding the hungry by killing the killer — both halves are sevā.

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Śrīmad-Bhāgavatam 10.15.25

↗
విద్యన్తేఽభుక్తపూర్వాణి ఫలాని సురభీణి చ । ఏష వై సురభిర్గన్ధో విషూచీనోఽవగృహ్యతే ॥ ౨౫ ॥
vidyante ’bhukta-pūrvāṇi
[vidyante ’bhukta-poorvaani]
phalāni surabhīṇi ca
[phalaani surabheeni cha]
eṣa vai surabhir gandho
[esha vai surabhir gandho]
viṣūcīno ’vagṛhyate
[vishoocheeno ’vagrihyate]
Word-for-word
vidyante — are present abhukta - pūrvāṇi — never before tasted phalāni — fruits surabhīṇi — fragrant ca — and eṣaḥ — this vai — indeed surabhiḥ — fragrant gandhaḥ — aroma viṣūcīnaḥ — spreading everywhere avagṛhyate — is perceived .
Blended reading (Sanskrit + English inline)
vidyante ’bhukta-pūrvāṇi
vidyante
are present
phalāni surabhīṇi ca
abhukta - pūrvāṇi
never before tasted
phalāni
fruits
eṣa vai surabhir gandho
surabhīṇi
fragrant
ca
and
eṣaḥ
this
viṣūcīno ’vagṛhyate
vai
indeed
surabhiḥ
fragrant
gandhaḥ
aroma
viṣūcīnaḥ
spreading everywhere
avagṛhyate
is perceived .
Important Words
  • abhukta-pūrvāṇi — never before tasted
    a- (not) + bhukta (eaten) + pūrva (previously). Plural. Gauḍīya: like a-pūrva-rasa, never-before tastes. The Vraja boys eat what no one has ever eaten — like the Six Gosvāmīs receiving teachings on rasa that no one had ever heard.
  • surabhīṇi — fragrant
    Plural of surabhi (fragrant; also the name of the wish-fulfilling cow). Gauḍīya: surabhi-fragrance in Vraja is doubly loaded — surabhi-gandha can refer simultaneously to the surabhi-cow's scent and to general fragrance. Vraja's vocabulary is layered.
  • gandhaḥ — aroma
    Smell, aroma. Gauḍīya: gandha is one of the five tan-mātras; in Vraja each tan-mātra is heightened — fragrance carries further, sweetness tastes deeper, sight registers more. Vraja sensorium is amplified.
  • viṣūcīnaḥ — spreading everywhere
    Spreading in all directions. Gauḍīya: like Kṛṣṇa's yaśas itself, which spreads viṣūcīna — in all directions — through Vṛndāvana. The fragrance is a kīrtana of the fruit's existence.
  • avagṛhyate — is perceived
    Passive of ava + √grah — to seize, perceive. The fragrance is grasped by the nose. Gauḍīya: in Vraja, the senses are the first organs of bhakti; the gross body is not opposed to bhakti — it participates.
In the Tāla forest are sweet-smelling fruits no one has ever tasted. Indeed, even now we can smell the fragrance of the tāla fruits spreading all about.
Purport

According to Śrīla Śrīdhara Svāmī, the sweet fragrance of the tāla fruits was carried by an easterly wind, which is conducive to rain in the Vṛndāvana area. This easterly wind generally blows in the month of Bhādra and thus indicates the excellent ripeness of the fruits, while the fact that the boys could smell them indicates the nearness of the Tāla forest.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the Tāla forest are sweet-smelling fruits no one has ever tasted. Indeed, even now we can smell the fragrance of the tāla fruits spreading all about.
Commentary

"In which direction is this forest?" This verse answers: "The fragrance from the forest is carried by the eastern winds of bhadra month. The forest is east from here."

Jīva Gosvāmī Gauḍīya
Commentary

The word ca indicates that the fruits are sweet. Though the fruit have never been eaten, just by smelling the fragrance their sweetness can be known. The word vai indicates certainty. The sweet fragrance is experienced everywhere, for generally in that area the east wind favorable for rain blows in Bhādra month. The fragrance indicates the excellence and nearness of the fruit. Thinking that Kṛṣṇa and Balarāma did not know, they inform them. When the two boys question the others about the demon, they show ignorance of Dhenuka as a joke.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Anahankarah (Freedom from False Ego)
Related verses
BG 2.12 BG 10.3 BG 5.4 BG 10.1 SB 1.2BG 5.18 BG 3.30 BG 7.1 BG 6.5 BG 2.66 BG 1.1 BG 16.1 BG 2.62 BG 12.1 BG 13.3 BG 15.7 BG 6.47
Related lectures
Personal Guidance
Analogy

A forbidden fruit's scent reaches the children before any sight of it. The cowherd boys' nostrils are full of tāla-fragrance — never tasted, never even reached. They report sensation as evidence: this fruit exists, it is sweet, we can smell it from here. Vraja-bhakti often begins this way — fragrance precedes meeting, longing precedes union.

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Śrīmad-Bhāgavatam 10.15.26

↗
ప్రయచ్ఛ తాని న: కృష్ణ గన్ధలోభితచేతసామ్ । వాఞ్ఛాస్తి మహతీ రామ గమ్యతాం యది రోచతే ॥ ౨౬ ॥
prayaccha tāni naḥ kṛṣṇa
[prayachcha taani nah krishna]
gandha-lobhita-cetasām
[gandha-lobhita-chetasaam]
vāñchāsti mahatī rāma
[vaanchaasti mahatee raama]
gamyatāṁ yadi rocate
[gamyataam yadi rochate]
Word-for-word
prayaccha — please give tāni — them naḥ — to us kṛṣṇa — O Kṛṣṇa gandha — by the fragrance lobhita — made greedy cetasām — whose minds vāñchā — the desire asti — is mahatī — great rāma — O Rāma gamyatām — let us go yadi — if rocate — it appears like a good idea .
Blended reading (Sanskrit + English inline)
prayaccha tāni naḥ kṛṣṇa
prayaccha
please give
tāni
them
naḥ
to us
kṛṣṇa
O Kṛṣṇa
gandha-lobhita-cetasām
gandha
by the fragrance
lobhita
made greedy
cetasām
whose minds
vāñchāsti mahatī rāma
vāñchā
the desire
asti
is
mahatī
great
rāma
O Rāma
gamyatāṁ yadi rocate
gamyatām
let us go
yadi
if
rocate
it appears like a good idea .
Important Words
  • prayaccha — please give
    Imperative of pra + √yam (to give, hand over). Gauḍīya: the cowherd boys give Kṛṣṇa an order — sakhya allows this. In aiśvarya-bhāva no devotee gives the Lord orders; in sakhya, every fruit-request is an order, gently disguised.
  • gandha-lobhita — made greedy by the fragrance
    gandha (fragrance) + lobhita (made greedy). Gauḍīya: lobha — greed — is one of the six enemies, but in Vraja transformed into rāga (passionate attachment). The cowherds' lobha for tāla-fruit is a faint shadow of the gopīs' lobha for Kṛṣṇa Himself.
  • vāñchā — the desire
    Wish, longing. Gauḍīya: vāñchā is the seed of bhakti — Caitanya's first prayer in Śikṣāṣṭaka 4 begins na dhanaṁ na janaṁ... mama janmani janmanīśvare bhavatād bhaktir ahaitukī. The cowherds' tāla-vāñchā is fuel for their Kṛṣṇa-vāñchā.
  • mahatī — great
    Feminine of mahat. A great desire. Gauḍīya: mahatī vāñchā in the sakhā mouths means total, urgent. They are not casually proposing; they are pushing. Love-friendship can push the Lord.
  • yadi rocate — if it appears like a good idea
    yadi (if) + rocate (pleases). Gauḍīya note: the polite conditional — even sakhās ask. Bhakti never demands; even when it pushes, it leaves the final yes to Bhagavān.
O Kṛṣṇa! Please get those fruits for us. Our minds are so attracted by their aroma! Dear Balarāma, our desire to have those fruits is very great. If You think it’s a good idea, let’s go to that Tāla forest.
Purport

Although neither man nor bird nor beast could even approach the Tāla forest, the cowherd boys had so much faith in Lord Kṛṣṇa and Lord Balarāma that they took it for granted the two Lords could effortlessly kill the sinful ass demons and acquire the delicious tāla fruits. Lord Kṛṣṇa’s cowherd boyfriends are exalted, self-realized souls who would not ordinarily become greedy for sweet fruits. In fact, they are simply joking with the Lord and enthusing His pastimes, urging Him to perform unprecedented heroic feats in the Tāla forest. Innumerable demons disturbed the sublime atmosphere of Vṛndāvana during Lord Kṛṣṇa’s presence there, and the Lord would kill such demons as a popular daily event. Since Lord Kṛṣṇa had already killed many demons, on this particular day He decided to give first honors to Lord Balarāma, who would demolish the first demon, Dhenuka. By the words yadi rocate, the cowherd boys indicate that Lord Kṛṣṇa and Lord Balarāma need not kill the demon simply to satisfy them; rather, They should do so only if the Lords Themselves found the concept appealing.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Kṛṣṇa! Please get those fruits for us. Our minds are so attracted by their aroma! Dear Balarāma, our desire to have those fruits is very great. If You think it's a good idea, let's go to that Tāla forest.
Commentary

"Give the fruits to us, because we have a great desire for them."

Jīva Gosvāmī Gauḍīya
Commentary

Please give the fruit to us, greedy because of the scent. The genitive is used for the dative case. Calling both boys indicates their great eagerness for the fruit. O Kṛṣṇa, we have become greedy! We have never become greedy but by association with the butter thief, now we have become greedy too. O Balarāma! By the previous joking they hope their fault of making a difficult request is destroyed. Seeing no response ever after many requests, they then speak with affection and anger to him. “We have great desire for the fruit. Go if it pleases you!”

Śrīdhara Svāmī Gauḍīya
Commentary

Please give the fruit to us, greedy because of the scent. The genitive is used for the dative case. They call out to Kṛṣṇa because it is suitable to ask the dearest person. Or, O Balarāma, our minds are greedy just by a trace of Kṛṣṇa. Though they are rare fruits by the power of his association, they become easy to obtain. They joke, “By association with the butter thief, now we have become greedy too (lobhita-cetasām).” This prevents the fault in asking for something rare. We have for a long time desired these fruits. The deep meaning is this. “I have directly killed many demons like Vatsāsura, but Balarāma has killed none. Thus he should kill Dhenuka. Because he is a weak donkey there is no worry about this.” It should be understood that Kṛṣṇa had this desire for a long time. Thus Balarāma should not go by our insistence, but by his own desire. Thus they say, “If you are pleased, then go,” with the thought that it would be pleasing to his younger brother for Balaṛāma to go there.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Dhriti (Resilience / Steadfastness / Fortitude)Dhairya (Composure / Courage)
Related verses
BG 10.1 BG 2.66 BG 3.27 BG 13.1 BG 12.2 BG 12.5 BG 9.1 BG 3.3 BG 7.8 BG 1.41 BG 4.8 BG 18.74 SB 1.2BG 5.18
Related lectures
Personal Guidance
Analogy

Children speaking to an elder brother say not 'we want' but 'if it pleases you'. The cowherd boys close their Tālavana proposal with yadi rocate — if you think it good. Even at peak desire, sakhya-rasa preserves deference to Kṛṣṇa's choice. The Lord's mind is the final arbiter; love proposes, the Lord disposes.

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Śrīmad-Bhāgavatam 10.15.27

↗
ఏవం సుహృద్వచ: శ్రుత్వా సుహృత్ప్రియచికీర్షయా । ప్రహస్య జగ్మతుర్గోపైర్వృతౌ తాలవనం ప్రభూ ॥ ౨౭ ॥
evaṁ suhṛd-vacaḥ śrutvā
[evam suhrid-vachah shrutvaa]
suhṛt-priya-cikīrṣayā
[suhrit-priya-chikeershayaa]
prahasya jagmatur gopair
[prahasya jagmatur gopair]
vṛtau tālavanaṁ prabhū
[vritau taalavanam prabhoo]
Word-for-word
evam — thus suhṛt — of Their friends vacaḥ — the words śrutvā — hearing suhṛt — to Their friends priya — pleasure cikīrṣayā — desiring to give prahasya — laughing jagmatuḥ — the two of Them went gopaiḥ — by the cowherd boys vṛtau — surrounded tāla - vanam — to the Tāla forest prabhū — the two Lords .
Blended reading (Sanskrit + English inline)
evaṁ suhṛd-vacaḥ śrutvā
evam
thus
suhṛt
of Their friends
vacaḥ
the words
śrutvā
hearing
suhṛt-priya-cikīrṣayā
suhṛt
to Their friends
priya
pleasure
cikīrṣayā
desiring to give
prahasya jagmatur gopair
prahasya
laughing
jagmatuḥ
the two of Them went
gopaiḥ
by the cowherd boys
vṛtau tālavanaṁ prabhū
vṛtau
surrounded
tāla - vanam
to the Tāla forest
prabhū
the two Lords .
Important Words
  • suhṛt — friends
    Literally su (good) + hṛt (heart) — those whose hearts are good toward us. Gauḍīya: suhṛt is a softer term than sakhā; the Bhāgavatam often calls Kṛṣṇa suhṛdaṁ sarva-bhūtānām (BG 5.29) — friend of all. Here the relation reverses: He treats the boys as suhṛts.
  • priya-cikīrṣayā — desiring to give pleasure
    priya (pleasing) + cikīrṣā (desire to do). Gauḍīya: the Lord's deepest motive in Vraja-līlā is bhakta-priya-cikīrṣā — the desire to please His devotees. The whole canto unfolds along that axis.
  • prahasya — laughing
    Absolutive of pra + √has (to laugh aloud). Gauḍīya: laughter accompanies Kṛṣṇa's agreement; the līlā begins with His humor. The Lord's smile is the green-light of every Vraja-adventure.
  • tāla-vanam — to the Tāla forest
    tāla (palm) + vana (forest). The specific site of this līlā. Gauḍīya: Tālavana is preserved today by Vaiṣṇavas as one of the dvādaśa-vanas (twelve forests) of Vraja-maṇḍala; the Six Gosvāmīs mapped them.
  • prabhū — the two Lords
    Dual of prabhu — Lord. Gauḍīya: prabhū dual is the Bhāgavatam's standard way of referring to Kṛṣṇa-Balarāma together — two Lords moving as one, distinct yet inseparable. The Caitanya line later applies the same dual to Kṛṣṇa-Caitanya.
Hearing the words of Their dear companions, Kṛṣṇa and Balarāma laughed and, desiring to please them, set off for the Tālavana surrounded by Their cowherd boyfriends.
Purport

Lord Kṛṣṇa was thinking, “How can a mere ass be so formidable?” And thus He smiled at the petition of His boyfriends. As stated by Lord Kapila in the Śrīmad-Bhāgavatam (3.28.32) , hāsaṁ harer avanatākhila-loka-tīvra-śokāśru-sāgara-viśoṣaṇam aty-udāram: “The smile and laughter of the Supreme Lord Hari is most magnanimous. Indeed, for those who bow down to the Lord, His smile and laughter dry up the ocean of tears caused by the intense suffering of this world.” Thus, to encourage Their boyfriends, Lord Kṛṣṇa and Lord Balarāma smiled, laughed and immediately set out with them for the Tāla forest.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Hearing the words of Their dear companions, Kṛṣṇa and Balarāma laughed and, desiring to please them, set off for the Tālavana surrounded by Their cowherd boyfriends.
Commentary

Krsna and Balarama laughed. "How can a donkey be so strong? That is impossible." Therefore they laughed loudly. Their friends must be telling a lie.

Jīva Gosvāmī Gauḍīya
Commentary

Surrounded by their friends, the two went to the forest. They showed their abilities (prabhū) to give joy to their friends.

Śrīdhara Svāmī Gauḍīya
Commentary

The two boys heard the words of Śrīdāma and others and desired to please their friends by broadcasting their glories. They laughed loudly because they heard the fearful descriptions of the boys. Or they laughed to remove the worry of the boys. Kapila says: hāsaṁ harer avanatākhila-loka-tīvra- śokāśru-sāgara-viśoṣaṇam atyudāram sammohanāya racitaṁ nija-māyayāsya bhrū-maṇḍalaṁ muni-kṛte makara-dhvajasya One should meditate on the generous smile of the Lord which completely dries up the ocean of tears of intense grief in his devotees caused by separation. One should meditate on the Lord’s brow, manufactured by his own energy to bewilder Cupid for the benefit of the sages. SB 3.28.32 They were surrounded by the affectionate boys since the boys feared the demon would harm the boys. Another version has sārddham instead of vṛtau, with the same meaning. They showed their abilities (prabhū) in order to give the boys joy. Or as the lords of the boys (prabhū) they were suitable to please them.

Related values & verses
Related values
Dhriti (Resilience / Steadfastness / Fortitude)Tejas (Inner Radiance / Vigour)Dhairya (Composure / Courage)Anahankarah (Freedom from False Ego)Kartavya (Duty / Responsibility)Achapalya (Steadiness / Non-fickleness)Satya (Truthfulness)Tapas (Austerity / Discipline)Titiksha (Forbearance / Endurance)Mardava (Gentleness)Ahimsa (Non-violence / Compassion)Shraddha (Faith / Reverence)
Related verses
BG 2.66 BG 16.1 BG 1.1 BG 2.14 BG 4.10 BG 2.15
Concepts
Jiva
Related lectures
Personal Guidance
Analogy

An elder brother indulges his younger siblings' demands with a laugh — not because the request is wise but because pleasing them IS wise. Kṛṣṇa and Balarāma laugh at the cowherd boys' Tālavana scheme, then go — suhṛt-priya-cikīrṣayā, wanting to please the friends. The Lord's motion in Vraja is set by His friends' wishes, not by His own assessment of risk.

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Śrīmad-Bhāgavatam 10.15.28

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బల: ప్రవిశ్య బాహుభ్యాం తాలాన్ సమ్పరికమ్పయన్ । ఫలాని పాతయామాస మతఙ్గజ ఇవౌజసా ॥ ౨౮ ॥
balaḥ praviśya bāhubhyāṁ
[balah pravishya baahubhyaam]
tālān samparikampayan
[taalaan samparikampayan]
phalāni pātayām āsa
[phalaani paatayaam aasa]
mataṅ-gaja ivaujasā
[matan-gaja ivaujasaa]
Word-for-word
balaḥ — Balarāma praviśya — entering bāhubhyām — with His two arms tālān — the palm trees samparikampayan — making shake all around phalāni — the fruits pātayām āsa — He made fall matam - gajaḥ — a maddened elephant iva — just as ojasā — by His strength .
Blended reading (Sanskrit + English inline)
balaḥ praviśya bāhubhyāṁ
balaḥ
Balarāma
praviśya
entering
bāhubhyām
with His two arms
tālān samparikampayan
tālān
the palm trees
samparikampayan
making shake all around
phalāni pātayām āsa
phalāni
the fruits
pātayām āsa
He made fall
matam - gajaḥ
a maddened elephant
mataṅ-gaja ivaujasā
iva
just as
ojasā
by His strength .
Important Words
  • balaḥ — Balarāma
    Bala — strength personified. Gauḍīya: Balarāma is the source of all strength (bala) in the universe; the universe's bala flows from His. Here the verse uses the bare name balaḥ — He IS strength, in this moment incarnate as a shake.
  • bāhubhyām — with His two arms
    Dual instrumental of bāhu (arm). Two arms — Vraja-form, not four-armed Viṣṇu-form. Gauḍīya: the two-armed cowherd form is Kṛṣṇa-Balarāma's eternal Vraja-rūpa; even when killing demons, They do not need Viṣṇu's four arms.
  • tālān — the palm trees
    Accusative plural of tāla (palm). Gauḍīya note: the tāla tree is famously immovable — it lacks branches, its trunk is straight and rigid. To shake one bare-handed is already extra-ordinary; to shake many at once is overtly īśa-ceṣṭita.
  • matam-gajaḥ — a maddened elephant
    matta (intoxicated) + gaja (elephant). Gauḍīya: the comparison to a mad elephant is Vraja's idiom for unstoppable strength; Balarāma's strength is elephant-class but without the elephant's destructive intent.
  • ojasā — by His strength
    Instrumental of ojas — vital power, vigor. Gauḍīya: ojas in Vedic anatomy is the finest essence of vitality. Balarāma's ojas is sourceless; His arms move the trees with the same casualness with which He breathes.
Lord Balarāma entered the Tāla forest first. Then with His two arms He began forcefully shaking the trees with the power of a maddened elephant, causing the tāla fruits to fall to the ground.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Lord Balarāma entered the Tāla forest first. Then with His two arms He began forcefully shaking the trees with the power of a maddened elephant, causing the tāla fruits to fall to the ground.
Jīva Gosvāmī Gauḍīya
Commentary

Balarāma entered first since he was requested first. Kṛṣṇa took a secondary role in order to glorify Balarāma. Because the trees were clustered together, by shaking one, they all shook. By his will, he made the fruits fall at a distance, not on his head. Or, his two arms became many and simultaneously he shook all the trees everywhere (sam--parikampayan).

Śrīdhara Svāmī Gauḍīya
Commentary

Balarāma went first because he was the elder or out of affection for his younger brother. Or Kṛṣṇa took a secondary role in order to glorify Balarāma. By shaking one tree, all the trees shook since they were close together. Or with his two arms he was able to grab many trees at once. He shook them completely (sam) and everywhere (pari) because he had great power. Or he shook in this way in order to make the fruits everywhere fall all over quickly or with strength (aujasā). He did this like a mad elephant. This indicates that he made them fall easily.

Related values & verses
Concepts
Jiva
Related lectures
Personal Guidance
Analogy

A maddened elephant entering a fruit grove shakes loose every ripe thing in minutes. Balarāma walks into Tālavana exactly so — bāhubhyām samparikampayan, shaking the palms with His two arms, fruits raining down. The Lord of strength enacts the verb tāla-shake; He alone has the bala to do this without the trees themselves breaking.

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Śrīmad-Bhāgavatam 10.15.29

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ఫలానాం పతతాం శబ్దం నిశమ్యాసురరాసభ: । అభ్యధావత్ క్షితితలం సనగం పరికమ్పయన్ ॥ ౨౯ ॥
phalānāṁ patatāṁ śabdaṁ
[phalaanaam patataam shabdam]
niśamyāsura-rāsabhaḥ
[nishamyaasura-raasabhah]
abhyadhāvat kṣiti-talaṁ
[abhyadhaavat kshiti-talam]
sa-nagaṁ parikampayan
[sa-nagam parikampayan]
Word-for-word
phalānām — of the fruits patatām — which are falling śabdam — the sound niśamya — hearing asura - rāsabhaḥ — the demon in the form of a jackass abhyadhāvat — ran forward kṣiti - talam — the surface of the earth sa - nagam — together with the trees parikampayan — making tremble .
Blended reading (Sanskrit + English inline)
phalānāṁ patatāṁ śabdaṁ
phalānām
of the fruits
patatām
which are falling
śabdam
the sound
niśamyāsura-rāsabhaḥ
niśamya
hearing
asura - rāsabhaḥ
the demon in the form of a jackass
abhyadhāvat
ran forward
abhyadhāvat kṣiti-talaṁ
kṣiti - talam
the surface of the earth
sa-nagaṁ parikampayan
sa - nagam
together with the trees
parikampayan
making tremble .
Important Words
  • śabdam — the sound
    Sound. Gauḍīya: śabda is a tan-mātra; demons and devotees are equally awakened by sound, but to opposite ends — kīrtana-śabda awakens prema, fruit-fall-śabda awakens greed. The same sense, two destinations.
  • niśamya — hearing
    Absolutive of ni + √śam (to hear attentively). Gauḍīya: niśamya is the same verb used for the devotee hearing the Bhāgavatam; Dhenuka hears the fruit-fall with the same attentiveness a bhakta gives to hari-kathā. Hearing-direction defines hearing-result.
  • asura-rāsabhaḥ — the demon in the form of a jackass
    asura + rāsabha (ass, donkey). Gauḍīya: the body of an ass for an asura is a karmic precision — the dispositions of obstruction and stubborn braying find their matching form. Saṁsāra fits the bottle to the wine.
  • abhyadhāvat — ran forward
    Imperfect of abhi + √dhāv — to run toward. Gauḍīya: the same root as dhāvati — to run; demons run toward their destruction; devotees run toward Bhagavān. Same verb, opposite vector.
  • kṣiti-talam — the surface of the earth
    kṣiti (earth) + tala (surface). The earth shook under his charging hooves. Gauḍīya: the earth, who in verse 8 was dhanyā for receiving Kṛṣṇa's feet, now trembles under Dhenuka's. The contrast is deliberate — feet that bless vs. feet that frighten.
Hearing the sound of the falling fruits, the ass demon Dhenuka ran forward to attack, making the earth and trees tremble.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Hearing the sound of the falling fruits, the ass demon Dhenuka ran forward to attack, making the earth and trees tremble.
Commentary

Dhenukasura came running at Balarama, shaking the earth along with all the mountains (sa-nagam).

Jīva Gosvāmī Gauḍīya
Commentary

The demon caused shaking everywhere (parikampayan)¬¬. The whole earth shook, along with the mountains. This shows the demon’s strength, which was mentioned earlier.

Related values & verses
Concepts
Jiva
Personal Guidance
Analogy

A miser hearing his hoard touched comes running like a wounded animal. Dhenuka, hearing the tāla-fruits falling, charges from his hiding place, shaking the earth and trees. The verse is sound-driven — śabdam niśamya — hearing makes him move. Greed has acoustic sensitivity; demons hear what they fear to lose.

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Śrīmad-Bhāgavatam 10.15.30

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సమేత్య తరసా ప్రత్యగ్ ద్వాభ్యాం పద్‌భ్యాం బలం బలీ । నిహత్యోరసి కాశబ్దం ముఞ్చన్ పర్యసరత్ ఖల: ॥ ౩౦ ॥
sametya tarasā pratyag
[sametya tarasaa pratyag]
dvābhyāṁ padbhyāṁ balaṁ balī
[dvaabhyaam padbhyaam balam balee]
nihatyorasi kā-śabdaṁ
[nihatyorasi kaa-shabdam]
muñcan paryasarat khalaḥ
[munchan paryasarat khalah]
Word-for-word
sametya — meeting Him tarasā — swiftly pratyak — hind dvābhyām — with the two padbhyām — legs balam — Lord Baladeva balī — the powerful demon nihatya — striking urasi — upon the chest kā - śabdam — an ugly braying sound muñcan — releasing paryasarat — ran around khalaḥ — the jackass .
Blended reading (Sanskrit + English inline)
sametya tarasā pratyag
sametya
meeting Him
tarasā
swiftly
pratyak
hind
dvābhyāṁ padbhyāṁ balaṁ balī
dvābhyām
with the two
padbhyām
legs
balam
Lord Baladeva
balī
the powerful demon
nihatyorasi kā-śabdaṁ
nihatya
striking
urasi
upon the chest
kā - śabdam
an ugly braying sound
muñcan paryasarat khalaḥ
muñcan
releasing
paryasarat
ran around
khalaḥ
the jackass .
Important Words
  • balam balī — Lord Baladeva, the powerful demon (struck)
    balam (Balarāma, the bala-being) + balī (the strong one — here, the demon). Gauḍīya word-play: two 'powerfuls' meet, but only one is the source of all power; the demon's bala is borrowed.
  • urasi — upon the chest
    Locative of uras. Gauḍīya: the chest of Bhagavān — the same chest that bears the Śrīvatsa mark, the Kaustubha jewel, and Lakṣmī herself in Viṣṇu-form. Here in Vraja-form it bears an ass's hooves; the contrast is the verse's quiet humor.
  • kā-śabdam — an ugly braying sound
    kā (ugly) + śabda (sound). Gauḍīya note: the asura's voice produces only kā-śabda — non-musical noise. Contrast with verses 10-12 where Kṛṣṇa's voice produces megha-gambhīrā vāc — cloud-deep music. Voice rank follows soul rank.
  • paryasarat — ran around
    Pari (around) + asarat (ran). The ass charges in a circle. Gauḍīya: demonic activity often runs in circles — repetitive, unable to break the saṁsāra-cakra by its own motion. Only the Lord's hand breaks the circle.
  • muñcan — releasing
    Present participle of √muc — to release. Gauḍīya: the same root as mukti — release. The ass releases only ugly sound; soon Balarāma will release him from the ass-body itself. Two senses of muc, both fulfilled in this līlā.
The powerful demon rushed up to Lord Baladeva and sharply struck the Lord’s chest with the hooves of his hind legs. Then Dhenuka began to run about, braying loudly.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The powerful demon rushed up to Lord Baladeva and sharply struck the Lord's chest with the hooves of his hind legs. Then Dhenuka began to run about, braying loudly.
Commentary

With his two hind legs he kicked Balarama in the chest, and making donkey sounds, braying (ka-sabda), ran all around (paryasarat).

Jīva Gosvāmī Gauḍīya
Commentary

The demon struck Balarāma forcefully (nihatya) since he was strong (balī), stronger than ordinary devatās. He released terrifying sounds. He turned here and there (paryasarat) looking for a weak spot to strike with his feet since he was wicked (khalaḥ).

Śrīdhara Svāmī Gauḍīya
Commentary

The demon struck Balarāma forcefully (nihatya) on his chest since he was strong (balī). The demon brayed with a dissonant sound because he was a donkey. He ran in front of Balarāma and turned his back side to him in order to kick Balarāma with his two hind legs. That is how donkeys fight. He is called khalaḥ (rascal) because of the bad actions of the wicked being.

Related values & verses
Related values
Karuna (Kindness / Compassion)Vairagya (Detachment / Dispassion)Svadhyaya (Self-study & Scripture Study)Nishkama Karma (Selfless Action)Anahankarah (Freedom from False Ego)Kartavya (Duty / Responsibility)Tyaga (Renunciation / Letting Go)
Related verses
BG 2.12 BG 5.4 BG 14.3 SB 1.2BG 3.30 BG 12.10 BG 7.1 BG 18.1 BG 2.66 BG 16.1 BG 2.62 BG 12.1
Concepts
Rasa
Personal Guidance
Analogy

An ass kicks backwards — its signature move — and hits the wrong chest. Dhenuka kicks Balarāma full in the breast with both hind legs, then bolts away braying. The demon imagines this is an attack; in reality, only the demon has been hurt by the contact. Touching the Lord with hostility is its own punishment — the chest absorbs the kick, the kicker absorbs the consequence.

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Śrīmad-Bhāgavatam 10.15.31

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పునరాసాద్య సంరబ్ధ ఉపక్రోష్టా పరాక్ స్థిత: । చరణావపరౌ రాజన్ బలాయ ప్రాక్షిపద్ రుషా ॥ ౩౧ ॥
punar āsādya saṁrabdha
[punar aasaadya samrabdha]
upakroṣṭā parāk sthitaḥ
[upakroshtaa paraak sthitah]
caraṇāv aparau rājan
[charanaav aparau raajan]
balāya prākṣipad ruṣā
[balaaya praakshipad rushaa]
Word-for-word
punaḥ — again āsādya — approaching Him saṁrabdhaḥ — furious upakroṣṭā — the ass parāk — with his back toward the Lord sthitaḥ — standing caraṇau — two legs aparau — hind rājan — O King Parīkṣit balāya — at Lord Balarāma prākṣipat — he hurled ruṣā — with anger .
Blended reading (Sanskrit + English inline)
punar āsādya saṁrabdha
punaḥ
again
āsādya
approaching Him
saṁrabdhaḥ
furious
upakroṣṭā parāk sthitaḥ
upakroṣṭā
the ass
parāk
with his back toward the Lord
sthitaḥ
standing
caraṇāv aparau rājan
caraṇau
two legs
aparau
hind
rājan
O King Parīkṣit
balāya prākṣipad ruṣā
balāya
at Lord Balarāma
prākṣipat
he hurled
ruṣā
with anger .
Important Words
  • saṁrabdhaḥ — furious
    sam + rabdha — fully seized (by anger). Gauḍīya: saṁrabdha is a strong rage-word, used elsewhere for Hiraṇyakaśipu and Rāvaṇa. It signals the demon's last stand — fury preceding kill.
  • upakroṣṭā — the ass
    upa-kroṣṭṛ — literally one who brays nearby; an alternate name for ass. Gauḍīya: the Bhāgavatam uses synonyms for ass repeatedly — rāsabha, kroṣṭṛ, khara — perhaps to underscore how thoroughly Dhenuka's form is what he is.
  • parāk sthitaḥ — standing with his back toward the Lord
    parāk (turned away) + sthita (standing). The position of insolence. Gauḍīya: turning the back to Bhagavān is the very definition of saṁsāra in CC Madhya 20.117 — kṛṣṇa bhuli sei jīva anādi-bahirmukha. Dhenuka enacts it physically.
  • caraṇau aparau — hind legs
    caraṇa (foot) + apara (hind). Dual. The two hind legs. Gauḍīya: the rear-kick is asura-mode; the front-bow is bhakta-mode. The same limbs, differently directed, define disposition.
  • ruṣā — with anger
    Instrumental of ruṣ (anger). Gauḍīya: ruṣa, unlike saṁrabdha, is the act-tense of anger — the swinging blow. The demon's hind legs are tools of his ruṣa; Balarāma's hands are about to be tools of liberation.
Moving again toward Lord Balarāma, O King, the furious ass situated himself with his back toward the Lord. Then, screaming in rage, the demon hurled his two hind legs at Him.
Purport

The word upakroṣṭā indicates an ass and also one who is crying out nearby. Thus it is indicated herein that the powerful Dhenuka made horrible, angry sounds.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Moving again toward Lord Balarāma, O King, the furious ass situated himself with his back toward the Lord. Then, screaming in rage, the demon hurled his two hind legs at Him.
Commentary

Being angry (sanrabdhah), the donkey brayed (upakrosta) and showed his back to Balarama.

Śrīdhara Svāmī Gauḍīya
Commentary

The donkey came close, braying (upakroṣṭā), turned his back to Balarāma and again kicked. O king (rājan) ! Śukadeva comforts the king who was saddened, worried about Balarāma because of his prema. Or the demon was shining (rājan) because of revealing his unlimited strength in anger.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Discriminative WisdomDaya (Compassion / Mercy)Atma Nigraha (Self-control)Prema (Divine Love)Kshama (Forgiveness / Patience)
Related verses
SB 1.2BG 7.1 BG 18.1 BG 16.1 BG 12.1 BG 6.47 BG 12.2 BG 9.29 BG 16.4 BG 4.1 BG 10.4
Concepts
Jiva
Personal Guidance
Analogy

An ass turns its back to a king and kicks — the lowest form of attack, possible only to the lowest creature. Dhenuka, furious, presents his rear to Balarāma and hurls his hind legs. The verse documents the precise insolence the līlā will answer. Sometimes the Lord's response is calibrated to the offense's exact shape.

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Śrīmad-Bhāgavatam 10.15.32

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స తం గృహీత్వా ప్రపదోర్భ్రామయిత్వైకపాణినా । చిక్షేప తృణరాజాగ్రే భ్రామణత్యక్తజీవితమ్ ॥ ౩౨ ॥
sa taṁ gṛhītvā prapador
[sa tam griheetvaa prapador]
bhrāmayitvaika-pāṇinā
[bhraamayitvaika-paaninaa]
cikṣepa tṛṇa-rājāgre
[chikshepa trina-raajaagre]
bhrāmaṇa-tyakta-jīvitam
[bhraamana-tyakta-jeevitam]
Word-for-word
saḥ — He tam — him gṛhītvā — seizing prapadoḥ — by the hooves bhrāmayitvā — whirling around eka - pāṇinā — with a single hand cikṣepa — He threw tṛṇa - rāja - agre — into the top of a palm tree bhrāmaṇa — by the whirling tyakta — giving up jīvitam — his life .
Blended reading (Sanskrit + English inline)
sa taṁ gṛhītvā prapador
saḥ
He
tam
him
gṛhītvā
seizing
prapadoḥ
by the hooves
bhrāmayitvaika-pāṇinā
bhrāmayitvā
whirling around
eka - pāṇinā
with a single hand
cikṣepa tṛṇa-rājāgre
cikṣepa
He threw
tṛṇa - rāja - agre
into the top of a palm tree
bhrāmaṇa-tyakta-jīvitam
bhrāmaṇa
by the whirling
tyakta
giving up
jīvitam
his life .
Important Words
  • eka-pāṇinā — with a single hand
    eka (one) + pāṇi (hand). Gauḍīya: the dual-arm form of Balarāma kills with one hand. The understatement is the līlā's signature — the strength is so abundant that half is sufficient.
  • bhrāmayitvā — whirling around
    Absolutive of causative of √bhram — to spin. Gauḍīya: the whirl is play (līlā), not labor. Demons are dispatched with play-violence; the seriousness is only on the demon's side.
  • tṛṇa-rāja-agre — into the top of a palm tree
    tṛṇa-rāja (king-of-grass, i.e., palm) + agra (top). Beautiful epithet for the palm. Gauḍīya: the palm is called king-of-grass — tall but rootless to grain. Dhenuka is hurled to the height of grass-kingship; even his death is poetic.
  • prapadoḥ — by the hooves
    Dual locative of prapada (forefoot). Balarāma grasped him by the hooves — exactly the limbs Dhenuka used to kick. Poetic justice; the offending instrument becomes the handle of correction.
  • tyakta jīvitam — giving up his life
    tyakta (abandoned) + jīvita (life). Gauḍīya: the demon 'gave up' his life by the whirling — but Gauḍīyas read this also as liberation: contact with Bhagavān at death produces mukti. Dhenuka was killed and saved in one motion.
Lord Balarāma seized Dhenuka by his hooves, whirled him about with one hand and threw him into the top of a palm tree. The violent wheeling motion killed the demon.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Lord Balarāma seized Dhenuka by his hooves, whirled him about with one hand and threw him into the top of a palm tree. The violent wheeling motion killed the demon.
Commentary

Balarama seized Dhenukasura (tam) by the hooves (prapadayoh), and whirling him around , threw him in a tala tree (trna rajah).

Jīva Gosvāmī Gauḍīya
Commentary

He grabbed the demon’s feet with one hand and whirled him around with one hand. Prapadoḥ means the tip of the feet. Previously he let the demon strike him in order show that it did not hurt him since he did not even pay attention to it.

Śrīdhara Svāmī Gauḍīya
Commentary

Balarāma let the donkey kick him on the chest, to fool him. By this he showed the donkey’s weakness and his own strength. The demon could not succeed in kicking him again because Balarāma grabbed his two feet which were propelled to kill him. The palm tree (tṛnarāja) had a thick trunk and was very tall. The next verse describes it as mahātāla, a giant tāla tree. He threw the demon on the tree to please the cowherds. To show his strength and the demon’s feebleness, he made the trees fall down easily.

Related values & verses
Related values
Karuna (Kindness / Compassion)Vairagya (Detachment / Dispassion)Nishkama Karma (Selfless Action)Tyaga (Renunciation / Letting Go)Kartavya (Duty / Responsibility)Dana (Charity / Generosity)Discriminative WisdomAparigraha (Non-possessiveness)Bhakti (Devotion)Pratijna (Vow-keeping / Sacred Resolve)Asteya (Non-stealing / Honesty)
Related verses
BG 17.20 BG 7.1 BG 18.1 BG 8.2 BG 16.1 BG 8.1 BG 6.47 BG 12.6
Concepts
Jiva
Related lectures
Personal Guidance
Analogy

A child's father, attacked by a dog, grasps it by the legs and spins it into a tree-top — the matter concluded between two beats of a song. Balarāma kills Dhenuka with eka-pāṇi, a single hand, whirling him into the top of a palm. The līlā preserves dignity: the demon meets his end mid-flight, mid-bray, mid-folly. Liberation enters him in motion.

Stories
Hiraṇyakaśipu and Nṛsiṁha's lap

Hiraṇyakaśipu, the king of asuras, was killed not on the ground and not in the air, not by man and not by beast, not by day and not by night — but by Nṛsiṁha on His lap at twilight in a doorway (SB 7.8). The demon's fate-twist was the work of the Lord's mathematics.

Balarāma's whirling of Dhenuka has the same flavor: a demon killed in a way no one would have predicted, in motion rather than at rest. The Bhāgavatam's līlā-pattern is consistent — the Lord's hand finds the impossible angle, and the asura, in his last second, becomes the recipient of mokṣa.

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Śrīmad-Bhāgavatam 10.15.33

↗
తేనాహతో మహాతాలో వేపమానో బృహచ్ఛిరా: । పార్శ్వస్థం కమ్పయన్ భగ్న: స చాన్యం సోఽపి చాపరమ్ ॥ ౩౩ ॥
tenāhato mahā-tālo
[tenaahato mahaa-taalo]
vepamāno bṛhac-chirāḥ
[vepamaano brihach-chiraah]
pārśva-sthaṁ kampayan bhagnaḥ
[paarshva-stham kampayan bhagnah]
sa cānyaṁ so ’pi cāparam
[sa chaanyam so ’pi chaaparam]
Word-for-word
tena — by that (body of the dead Dhenukāsura) āhataḥ — struck mahā - tālaḥ — the great palm tree vepamānaḥ — trembling bṛhat - śirāḥ — which had a large top pārśva - stham — another situated beside it kampayan — making shake bhagnaḥ — broken saḥ — that ca — and anyam — another saḥ — that api — yet ca — and aparam — another .
Blended reading (Sanskrit + English inline)
tenāhato mahā-tālo
tena
by that (body of the dead Dhenukāsura)
āhataḥ
struck
mahā - tālaḥ
the great palm tree
vepamāno bṛhac-chirāḥ
vepamānaḥ
trembling
bṛhat - śirāḥ
which had a large top
pārśva-sthaṁ kampayan bhagnaḥ
pārśva - stham
another situated beside it
kampayan
making shake
bhagnaḥ
broken
sa cānyaṁ so ’pi cāparam
saḥ
that
ca
and
anyam
another
saḥ
that
api
yet
ca
and
aparam
another .
Important Words
  • mahā-tālaḥ — the great palm tree
    mahā (great) + tāla (palm). The tallest palm in Tālavana. Gauḍīya: the size of the tree marks the size of the kill; Balarāma's throw clears the tallest of the grove.
  • vepamānaḥ — trembling
    Present middle participle of √vip — to tremble. Gauḍīya: trees trembled because Bhagavān's strength contacted them; the same trees that bowed in verse 4 with fruit now bow again, this time with cascading impact.
  • pārśva-stham — another situated beside it
    pārśva (side) + stha (standing). The neighbor-tree. Gauḍīya note: pārśva-stham implies the trees of Tālavana stand in close-packed rows — their density is part of why this is a forest at all. The kill takes advantage of the density.
  • bhagnaḥ — broken
    Past participle of √bhañj — to break. Gauḍīya: the same root as bhaṅga (rupture). The tree's bhaṅga is also Dhenuka's bhaṅga — both broken in one impact. Their fates merge mid-air.
  • bṛhat-śirāḥ — which had a large top
    bṛhat (large) + śiras (head, top). Gauḍīya: bṛhat is the same root as bṛhaspati and brahman — that which is great. Even the tree's top is named with a sacred adjective. Vraja's vocabulary sanctifies even the kill-impact zone.
Lord Balarāma threw the dead body of Dhenukāsura into the tallest palm tree in the forest, and when the dead demon landed in the treetop, the tree began shaking. The great palm tree, causing a tree by its side also to shake, broke under the weight of the demon. The neighboring tree caused yet another tree to shake, and this one struck yet another tree, which also began shaking. In this way many trees in the forest shook and broke.
Purport

Lord Balarāma threw the demon Dhenuka so violently into the great palm tree that a chain reaction was unleashed, and many towering palm trees shook and then broke with a great crashing sound.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Lord Balarāma threw the dead body of Dhenukāsura into the tallest palm tree in the forest, and when the dead demon landed in the treetop, the tree began shaking. The great palm tree, causing a tree by its side also to shake, broke under the weight of the demon. The neighboring tree caused yet another tree to shake, and this one struck yet another tree, which also began shaking. In this way many trees in the forest shook and broke.
Jīva Gosvāmī Gauḍīya
Commentary

The word ca indicates that the first tree made others shake and by breaking made others break.

Śrīdhara Svāmī Gauḍīya
Commentary

Struck by the donkey demon’s body, the great tāla tree shook and causes neighboring trees to shake and break. Other trees shook and broke other trees, (cānyam cāparam).

Related values & verses
Related values
Karuna (Kindness / Compassion)Vairagya (Detachment / Dispassion)Svadhyaya (Self-study & Scripture Study)Nishkama Karma (Selfless Action)Anahankarah (Freedom from False Ego)Kartavya (Duty / Responsibility)Tyaga (Renunciation / Letting Go)
Related verses
BG 2.12 BG 5.4 BG 14.3 SB 1.2BG 3.30 BG 12.10 BG 7.1 BG 18.1 BG 2.66 BG 16.1 BG 2.62 BG 12.1 BG 15.7
Personal Guidance
Analogy

A row of palms standing close enough that one falling fells the next, then the next, then the next — a cascade. Dhenuka's body hits the tallest palm; the palm sways, hits its neighbor, the neighbor hits its neighbor, the entire grove rocks. The verse extends the kill into landscape-scale consequence. One asura's death is heard by a forest.

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Śrīmad-Bhāgavatam 10.15.34

↗
బలస్య లీలయోత్సృష్టఖరదేహహతాహతా: । తాలాశ్చకమ్పిరే సర్వే మహావాతేరితా ఇవ ॥ ౩౪ ॥
balasya līlayotsṛṣṭa-
[balasya leelayotsrishta-]
khara-deha-hatāhatāḥ
[khara-deha-hataahataah]
tālāś cakampire sarve
[taalaash chakampire sarve]
mahā-vāteritā iva
[mahaa-vaateritaa iva]
Word-for-word
balasya — of Lord Balarāma līlayā — as the pastime utsṛṣṭa — thrown upward khara - deha — by the body of the ass hata - āhatāḥ — which were striking one another tālāḥ — the palm trees cakampire — shook sarve — all mahā - vāta — by a powerful wind īritāḥ — blown iva — as if .
Blended reading (Sanskrit + English inline)
balasya līlayotsṛṣṭa-
balasya
of Lord Balarāma
līlayā
as the pastime
utsṛṣṭa
thrown upward
khara-deha-hatāhatāḥ
khara - deha
by the body of the ass
hata - āhatāḥ
which were striking one another
tālāḥ
the palm trees
tālāś cakampire sarve
cakampire
shook
sarve
all
mahā-vāteritā iva
mahā - vāta
by a powerful wind
īritāḥ
blown
iva
as if .
Important Words
  • balasya — of Lord Balarāma
    Genitive of bala. Gauḍīya: the verse credits the entire cascade to Balarāma's līlā — His pastime, not His effort. Even forest-scale destruction is leisurely from His side.
  • līlayā — as the pastime
    Instrumental of līlā. Gauḍīya: the central Gauḍīya term for divine action. Līlā means play — purposeless from saṁsāra-view, sva-prakāśa-ānanda from theology-view. Nothing the Lord does is grim; everything is līlā.
  • khara-deha — by the body of the ass
    khara (ass) + deha (body). The asura-body, now a projectile. Gauḍīya: the body Dhenuka cultivated to obstruct the grove ends as the trigger of its release; karma turns against itself in the Lord's hand.
  • hata-āhatāḥ — which were striking one another
    hata (struck) + āhata (struck again). Reduplication for repeated action. Gauḍīya: the cascading trees both kill and are killed in the same instant — the līlā compresses cause and effect.
  • mahā-vāta īritāḥ iva — as if blown by a powerful wind
    mahā-vāta (great wind) + īrita (driven) + iva (as if). The Bhāgavatam's simile. Gauḍīya: the iva is important — there IS no wind; Balarāma's līlā substitutes for cosmic forces. He is the unseen vāyu of this moment.
Because of Lord Balarāma’s pastime of throwing the body of the ass demon into the top of the tallest palm tree, all the trees began shaking and striking against one another as if blown about by powerful winds.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because of Lord Balarāma's pastime of throwing the body of the ass demon into the top of the tallest palm tree, all the trees began shaking and striking against one another as if blown about by powerful winds.
Commentary

Receiving a strong blow from the body of Dhenakasura, the tala trees shook as if blown by strong winds.

Śrīdhara Svāmī Gauḍīya
Commentary

When the nearby trees broke, even the distant trees shook. Balasya indicates that Balarāma was extremely strong. This was indicated previously in verse 22 with the word mahā-sattva.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Anahankarah (Freedom from False Ego)
Related verses
BG 2.12 BG 10.3 BG 5.4 BG 10.1 SB 1.2BG 5.18 BG 3.30 BG 7.1 BG 6.5 BG 2.66 BG 1.1 BG 16.1 BG 2.62 BG 12.1 BG 13.3
Concepts
Sattva
Related lectures
Personal Guidance
Analogy

A great storm wind moves through a grove — the trees beat each other, hata-āhatāḥ, striking and being struck. Here there is no wind; the agent is the līlā itself. Balarāma's single throw produces wind-class consequence. The verse's simile is precise: mahā-vāta-īritāḥ iva — as if blown by a powerful wind. The Lord's hand IS the wind for one moment.

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Śrīmad-Bhāgavatam 10.15.35

↗
నైతచ్చిత్రం భగవతి హ్యనన్తే జగదీశ్వరే । ఓతప్రోతమిదం యస్మింస్తన్తుష్వఙ్గ యథా పట: ॥ ౩౫ ॥
naitac citraṁ bhagavati
[naitach chitram bhagavati]
hy anante jagad-īśvare
[hy anante jagad-eeshvare]
ota-protam idaṁ yasmiṁs
[ota-protam idam yasmims]
tantuṣv aṅga yathā paṭaḥ
[tantushv anga yathaa patah]
Word-for-word
na — not etat — this citram — surprising bhagavati — for the Personality of Godhead hi — indeed anante — who is the unlimited jagat - īśvare — the Lord of the the universe ota - protam — spread out horizontally and vertically idam — this universe yasmin — upon whom tantuṣu — upon its threads aṅga — my dear Parīkṣit yathā — just as paṭaḥ — a cloth .
Blended reading (Sanskrit + English inline)
naitac citraṁ bhagavati
na
not
etat
this
citram
surprising
bhagavati
for the Personality of Godhead
hi
indeed
hy anante jagad-īśvare
anante
who is the unlimited
jagat - īśvare
the Lord of the the universe
ota-protam idaṁ yasmiṁs
ota - protam
spread out horizontally and vertically
idam
this universe
yasmin
upon whom
tantuṣv aṅga yathā paṭaḥ
tantuṣu
upon its threads
aṅga
my dear Parīkṣit
yathā
just as
paṭaḥ
a cloth .
Important Words
  • bhagavati — for the Personality of Godhead
    Locative of Bhagavān. Gauḍīya: the verse says: in Bhagavān, such things are not surprising. The locative is metaphysical — within His being, all powers reside. Balarāma is treated here as Bhagavān-tattva, identical with Kṛṣṇa-tattva in power.
  • anante — who is the unlimited
    Locative of ananta — endless, infinite. Also a name of Balarāma's Saṅkarṣaṇa-tattva (Ananta-deva). Gauḍīya: anante here is a double-pointing — both adjective (endless) and proper name (Ananta = Balarāma).
  • jagat-īśvare — the Lord of the universe
    jagat (world) + īśvara (controller). Gauḍīya: even in Vraja's hidden līlā, Balarāma is jagat-īśvara; the title doesn't disappear because the play-form is rustic. Cosmic Lordship and pastoral play coexist in the same being.
  • ota-protam — spread out horizontally and vertically
    ota (warp) + prota (woof). The cloth-weaving metaphor. Gauḍīya: the universe is Bhagavān's woven cloth; He is the threads themselves. This is the BG 7.7 image (sūtre maṇi-gaṇā iva) in another phrasing.
  • paṭaḥ — a cloth
    Woven cloth. Gauḍīya: the world is a paṭa woven on the Lord's threads. Strip the threads, the cloth dissolves; nothing in saṁsāra exists independent of Him. The kill of Dhenuka is one stitch in His ongoing weaving.
My dear Parīkṣit, that Lord Balarāma killed Dhenukāsura is not such a wonderful thing, considering that He is the unlimited Personality of Godhead, the controller of the entire universe. Indeed, the entire cosmos rests upon Him just as a woven cloth rests upon its own horizontal and vertical threads.
Purport

Unfortunate persons cannot appreciate the blissful pastimes of the Supreme Lord. In this connection Śrīla Jīva Gosvāmī explains that the Supreme Lord possesses unlimited potency and strength, as expressed here by the word anante. The Lord exhibits a tiny fraction of His power according to the need of a particular situation. Lord Balarāma desired to vanquish the gang of demoniac asses who had unlawfully seized the Tālavana forest, and therefore He exhibited just enough divine opulence to easily kill Dhenukāsura and the other demons.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
My dear Parīkṣit, that Lord Balarāma killed Dhenukāsura is not such a wonderful thing, considering that He is the unlimited Personality of Godhead, the controller of the entire universe. Indeed, the entire cosmos rests upon Him just as a woven cloth rests upon its own horizontal and vertical threads.
Commentary

This was not astonishing for Baladeva, who binds up the universe like a piece of cloth woven of horizontal and vertical threads.

Jīva Gosvāmī Gauḍīya
Commentary

It will be said later: thity-udbhavāntaṁ bhuvana-trayasya yaḥ samīhite ’nanta-guṇaḥ sva-līlayā na tasya citraṁ para-pakṣa-nigrahas tathāpi martyānuvidhasya varṇyate For the Lord who orchestrates the creation, maintenance and destruction of the three worlds and who possesses unlimited spiritual qualities, it is hardly amazing that he subdues an opposing party. Still, when the Lord does so, imitating human behavior, sages glorify his acts. SB 10.50.29 It is astonishing the Lord reveals strength which is equally matched by the opponent in his human pastimes-- not showing powerful qualities in his pastimes. This is not astonishing because he is Bhagavān, endowed with all śaktis. He is unlimited by the nature of his svarūpa (anānte), and he is Lord of the universe, even though he has a relationship with it, like thread in relation to a cloth. In the example, thread, as the cause, is different from the effect, the cloth. Similarly the Lord is different from the universe caused by him. Calling Balarāma Bhagavān is suitable since Balarāma is the chief of Kṛṣṇa’s expansions, and has a similar position.

Śrīdhara Svāmī Gauḍīya
Commentary

Though this is astonishing to the world, it is not astonishing considering Balarāma’s real position. His ability to easily kill Dhenuka and throw him in the tree is not astonishing for he is Bhagavān, who is endowed with all powers, who is unlimited in śaktis (anante) and is thus the lord of the universe (jagadīśvare). The nature of bhagavān is shown. All this universe is non-different from the avatāra of the Lord. An example is given. He is interwoven in everything and is not different from it as cloth and threads. Or the word bhagavati is used to show respect for Balarāma as the elder brother or to indicate his omniscience. Ananta means Śeṣa. He is called lord of the universe because he protects the world by holding it on his head. That earth is then explained. It is made of cause and effect (otaṁ protam). Or he holds on his head the world dense with mountains etc. in all directions. The example of threads and cloth indicates the dense combination.

Related values & verses
Related values
Karuna (Kindness / Compassion)Kartavya (Duty / Responsibility)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5 BG 9.1 BG 18.54 BG 3.3 BG 7.8
Personal Guidance
Analogy

A child sees a magician pull a coin from his ear and is amazed; the elder says, 'don't be amazed — he can do anything.' Śukadeva tells Parīkṣit: do not be amazed at Balarāma killing Dhenuka. He is the unlimited Lord on whom the entire universe rests like cloth on its own threads. The verse zooms out: Tālavana is one square inch of a fabric He weaves entire.

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Śrīmad-Bhāgavatam 10.15.36

↗
తత: కృష్ణం చ రామం చ జ్ఞాతయో ధేనుకస్య యే । క్రోష్టారోఽభ్యద్రవన్ సర్వే సంరబ్ధా హతబాన్ధవా: ॥ ౩౬ ॥
tataḥ kṛṣṇaṁ ca rāmaṁ ca
[tatah krishnam cha raamam cha]
jñātayo dhenukasya ye
[jnaatayo dhenukasya ye]
kroṣṭāro ’bhyadravan sarve
[kroshtaaro ’bhyadravan sarve]
saṁrabdhā hata-bāndhavāḥ
[samrabdhaa hata-baandhavaah]
Word-for-word
tataḥ — then kṛṣṇam — at Lord Kṛṣṇa ca — and rāmam — Lord Rāma ca — and jñātayaḥ — the intimate companions dhenukasya — of Dhenuka ye — who kroṣṭāraḥ — the asses abhyadravan — attacked sarve — all saṁrabdhāḥ — enraged hata - bāndhavāḥ — their friend having been killed .
Blended reading (Sanskrit + English inline)
tataḥ kṛṣṇaṁ ca rāmaṁ ca
tataḥ
then
kṛṣṇam
at Lord Kṛṣṇa
ca
and
rāmam
Lord Rāma
ca
and
jñātayo dhenukasya ye
jñātayaḥ
the intimate companions
dhenukasya
of Dhenuka
ye
who
kroṣṭāro ’bhyadravan sarve
kroṣṭāraḥ
the asses
saṁrabdhā hata-bāndhavāḥ
abhyadravan
attacked
sarve
all
saṁrabdhāḥ
enraged
hata - bāndhavāḥ
their friend having been killed .
Important Words
  • jñātayaḥ — the intimate companions
    Plural of jñāti — kinsman. The same word from verse 23, now in action. Gauḍīya: asura-jñātis bond against the Lord; bhakta-jñātis bond toward Him. Two opposed clans, two opposed fates.
  • kroṣṭāraḥ — the asses
    Plural of kroṣṭṛ — one who brays/howls. Gauḍīya: the synonym for ass — same as upakroṣṭṛ in verse 31. The collective is loud, ugly, and about to be silent.
  • saṁrabdhāḥ — enraged
    Plural of saṁrabdha — fully seized (by anger). Same word used for Dhenuka in verse 31. Gauḍīya: the entire group shares one disposition; saṅga produces shared bhāva, whether of rage or of bhakti.
  • hata-bāndhavāḥ — their friend having been killed
    hata (killed) + bāndhava (friend). The death of a friend triggers their charge. Gauḍīya: the asuras' bond is real — they have bāndhavas; but the bond is mortal, dissolved at first death. Devotees' bāndhava-bond is eternal; sakhā-Sudāmā meets Kṛṣṇa again in Dvārakā.
  • abhyadravan — attacked
    Imperfect plural of abhi + √dru — to run toward. Same root as Dhenuka's abhyadhāvat in verse 29. Gauḍīya: the imitative motion of asuras — they all run the same way, toward their own destruction.
The other ass demons, close friends of Dhenukāsura, were enraged upon seeing his death, and thus they all immediately ran to attack Kṛṣṇa and Balarāma.
Purport

Śrīla Sanātana Gosvāmī makes the following comment on this verse: “It is stated here that the ass demons first attacked Kṛṣṇa and then Balarāma ( kṛṣṇaṁ ca rāmaṁ ca ). One reason for this is that the demons, having seen the prowess of Lord Balarāma, thought it wise to attack Kṛṣṇa first. Or it may be that out of affection for His elder brother, Lord Kṛṣṇa placed Himself between Balarāma and the ass demons. The words kṛṣṇaṁ ca rāmaṁ ca may also be understood to indicate that Lord Balarāma, out of affection for His younger brother, went to Lord Kṛṣṇa’s side.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The other ass demons, close friends of Dhenukāsura, were enraged upon seeing his death, and thus they all immediately ran to attack Kṛṣṇa and Balarāma.
Jīva Gosvāmī Gauḍīya
Commentary

Seeing the prowess of Balarāma, the relatives left him in fear, and ran towards Kṛṣṇa, who, out of love for his elder brother, had come directly in front. Thus Kṛṣṇa’s name is mentioned first. Out of love for his younger brother, Balarāma then came to his side. Thus his name is also mentioned. Because the both were prominent the word ca is used twice. Bellowing loudly because of the death of their friend, with anger and lamentation they displayed great power.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Discriminative WisdomDaya (Compassion / Mercy)Atma Nigraha (Self-control)Prema (Divine Love)Kshama (Forgiveness / Patience)
Related verses
SB 1.2BG 7.1 BG 18.1 BG 16.1 BG 12.1 BG 6.47 BG 12.2 BG 9.29 BG 16.4 BG 4.1 BG 10.4
Concepts
Jiva
Related lectures
Personal Guidance
Analogy

The remaining members of a gang, seeing their leader killed, rush together at the killers — last vengeance before being killed themselves. Dhenuka's ass-friends charge Kṛṣṇa and Balarāma in fury. The verse sets up the second wave; sometimes the līlā cleans out the entire infestation in one afternoon.

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Śrīmad-Bhāgavatam 10.15.37

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తాంస్తానాపతత: కృష్ణో రామశ్చ నృప లీలయా । గృహీతపశ్చాచ్చరణాన్ ప్రాహిణోత్తృణరాజసు ॥ ౩౭ ॥
tāṁs tān āpatataḥ kṛṣṇo
[taams taan aapatatah krishno]
rāmaś ca nṛpa līlayā
[raamash cha nripa leelayaa]
gṛhīta-paścāc-caraṇān
[griheeta-pashchaach-charanaan]
prāhiṇot tṛṇa-rājasu
[praahinot trina-raajasu]
Word-for-word
tān tān — all of them, one by one āpatataḥ — attacking kṛṣṇaḥ — Lord Kṛṣṇa rāmaḥ — Lord Balarāma ca — and nṛpa — O King līlayā — easily gṛhīta — seizing paścāt - caraṇān — their hind legs prāhiṇot — threw tṛṇa - rājasu — into the palm trees .
Blended reading (Sanskrit + English inline)
tāṁs tān āpatataḥ kṛṣṇo
tān tān
all of them, one by one
āpatataḥ
attacking
kṛṣṇaḥ
Lord Kṛṣṇa
rāmaś ca nṛpa līlayā
rāmaḥ
Lord Balarāma
ca
and
nṛpa
O King
līlayā
easily
gṛhīta-paścāc-caraṇān
gṛhīta
seizing
paścāt - caraṇān
their hind legs
prāhiṇot tṛṇa-rājasu
prāhiṇot
threw
tṛṇa - rājasu
into the palm trees .
Important Words
  • tān tān — all of them, one by one
    Repeated accusative — distributive. Each one. Gauḍīya: the doubling tān-tān shows the methodical character of the kill; not a frenzied sweep but ordered processing.
  • līlayā — easily
    Same as verse 34 — by play. Gauḍīya: when the Bhāgavatam says līlayā for an act, it means the act required no effort; it is play, not labor. The two boys empty Tālavana of demons as a game.
  • paścāt-caraṇān — their hind legs
    paścāt (rear) + caraṇa (foot). Same anatomy as Dhenuka's parāk-stham kick. Gauḍīya: the very limbs the demons trained to kick are the handles by which they are picked up; their offensive weapons become their carrying-handles.
  • prāhiṇot — threw
    Aorist of pra + √hi — to send forth. Gauḍīya note: the Lord 'sends' the asuras to the tree-tops; the verb prāhiṇot is also used for sending devotees to Vaikuṇṭha. The destination differs; the verb is the same.
  • tṛṇa-rājasu — into the palm trees
    Plural locative of tṛṇa-rāja — king-of-grass, palm. Gauḍīya: same epithet as verse 32. The palm trees become a graveyard of asses — the kings of grass crowned with the bodies of false kings.
O King, as the demons attacked, Kṛṣṇa and Balarāma easily seized them one after another by their hind legs and threw them all into the tops of the palm trees.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King, as the demons attacked, Kṛṣṇa and Balarāma easily seized them one after another by their hind legs and threw them all into the tops of the palm trees.
Jīva Gosvāmī Gauḍīya
Commentary

Śukadeva addresses the king out of joy. Or just as a king easily kills animals while hunting for sport, they two boys easily killed the donkeys. Tṛṇa-rājasu comes from tṛna-rājan. In a compound it usually becomes tṛṇa-rāja, and the locative plural would be tṛṇa-rājeṣu, but the rule is not universal.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Anahankarah (Freedom from False Ego)
Related verses
BG 2.12 BG 10.3 BG 5.4 BG 10.1 SB 1.2BG 5.18 BG 3.30 BG 7.1 BG 6.5 BG 2.66 BG 1.1 BG 16.1 BG 2.62 BG 12.1 BG 13.3 BG 15.7 BG 6.47
Related lectures
Personal Guidance
Analogy

A worker handles harvest-bundles one by one and stacks them — efficient, casual. Kṛṣṇa and Balarāma handle the demon-asses the same way: tān tān, one by one, by the hind legs, into the palm-tops. The kill that took narrative-space for Dhenuka becomes routine for his friends. The līlā shows the difference between unique demons and disposable lieutenants.

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Śrīmad-Bhāgavatam 10.15.38

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ఫలప్రకరసఙ్కీర్ణం దైత్యదేహైర్గతాసుభి: । రరాజ భూ: సతాలాగ్రైర్ఘనైరివ నభస్తలమ్ ॥ ౩౮ ॥
phala-prakara-saṅkīrṇaṁ
[phala-prakara-sankeernam]
daitya-dehair gatāsubhiḥ
[daitya-dehair gataasubhih]
rarāja bhūḥ sa-tālāgrair
[raraaja bhooh sa-taalaagrair]
ghanair iva nabhas-talam
[ghanair iva nabhas-talam]
Word-for-word
phala - prakara — with heaps of fruits saṅkīrṇam — covered daitya - dehaiḥ — with the bodies of the demons gata - asubhiḥ — which were lifeless rarāja — shone forth bhūḥ — the earth sa - tāla - agraiḥ — with the tops of the palm trees ghanaiḥ — with clouds iva — as nabhaḥ - talam — the sky .
Blended reading (Sanskrit + English inline)
phala-prakara-saṅkīrṇaṁ
phala - prakara
with heaps of fruits
saṅkīrṇam
covered
daitya-dehair gatāsubhiḥ
daitya - dehaiḥ
with the bodies of the demons
gata - asubhiḥ
which were lifeless
rarāja bhūḥ sa-tālāgrair
rarāja
shone forth
bhūḥ
the earth
sa - tāla - agraiḥ
with the tops of the palm trees
ghanair iva nabhas-talam
ghanaiḥ
with clouds
iva
as
nabhaḥ - talam
the sky .
Important Words
  • phala-prakara — with heaps of fruits
    phala (fruit) + prakara (heap). The boys' wish from verse 26 is now ground-level reality. Gauḍīya: the līlā delivers exactly what was requested, in excess — heaps. Bhakti-prayers in Vraja are filled overflowingly.
  • daitya-dehaiḥ — with the bodies of the demons
    daitya (descendant of Diti, demon) + deha (body). Gauḍīya: daitya is a clan-name; many demons in Bhāgavatam are daityas. Their dehas become the verse's decoration — bodies that obstructed in life beautify in death.
  • gata-asubhiḥ — which were lifeless
    gata (gone) + asu (life-breath). Life-breath departed. Gauḍīya: asu is a pre-Vedic word for life-force; gata-asu is poetic for 'corpse'. The deaths are not gruesome in the telling — the language softens them into completed phrase.
  • sa-tāla-agraiḥ — with the tops of the palm trees
    sa (with) + tāla (palm) + agra (top). The tree-tops, broken, are scattered with bodies. Gauḍīya: the agra-fragments become ornament; what was once threatening canopy becomes harvest debris.
  • ghanaiḥ iva nabhaḥ-talam — as the sky with clouds
    ghana (cloud) + nabhas (sky) + tala (surface). Earth like cloud-decorated sky. Gauḍīya: the poet's inversion is theological — the killing-ground turned into beauty mirrors how Bhagavān's killings always end in beauty. Mokṣa for demon, feast for friend.
The earth then appeared beautifully covered with heaps of fruits and with the dead bodies of the demons, which were entangled in the broken tops of the palm trees. Indeed, the earth shone like the sky decorated with clouds.
Purport

According to Śrīla Viśvanātha Cakravartī Ṭhākura, the bodies of the demons were dark, like dark blue clouds, and the large quantity of blood that had flowed from their bodies appeared like bright red clouds. Thus the whole scene was very beautiful. The Supreme Personality of Godhead in His various forms, such as Rāma and Kṛṣṇa, is always transcendental, and when He enacts His transcendental pastimes the result is always beautiful and transcendental, even when the Lord performs violent acts like killing the stubborn ass demons.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The earth then appeared beautifully covered with heaps of fruits and with the dead bodies of the demons, which were entangled in the broken tops of the palm trees. Indeed, the earth shone like the sky decorated with clouds.
Commentary

The earth appeared splendid with the piles of tala fruit spread out everywhere, with the bodies of the dead demons mixed with the broken tops of the tala trees. The dark tala trees tinged with the red blood of the demons appeared splendid like the red clouds covering the sky at sunset.

Jīva Gosvāmī Gauḍīya
Commentary

The bodies of the demons did not quiver. The earth beneath the tāla trees (bhūḥ talam) spread with fruit shone (phala-prakara-saṅkīrṇam modifies talam) -- because of Kṛṣṇa’s friends became filled with joy. Or bhūḥ can be an indeclinable as in the word bhūrloka. Or bhuḥ can stand for Bhuvaḥ, with the case ending dropped according to the rule supām suluk (Pāṇini 7.1.39) Or the earth characterized by the dead bodies and the tops of the trees shone with the scattered fruit (phala-prakara-saṅkīrṇam acting as an adverbially clause). Nabhas talam can be taken as one phrase meaning the form of the sky since tala means form or support according to Viśva-prakāśa.

Śrīdhara Svāmī Gauḍīya
Commentary

The earth at the base of the trees (talam) was crowded with fruits, and shone because of the bodies of the demons, lifeless, without movement on the tree tops. bhūḥ is an indeclinable as in the word bhūrloka.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Anahankarah (Freedom from False Ego)
Related verses
BG 2.12 BG 10.3 BG 5.4 BG 10.1 SB 1.2BG 5.18 BG 3.30 BG 7.1 BG 6.5 BG 2.66 BG 1.1 BG 16.1 BG 2.62 BG 12.1 BG 13.3 BG 15.7
Concepts
Rasa
Personal Guidance
Analogy

After a harvest, a field is patterned with sheaves; after this kill, Tālavana is patterned with palm-tops bearing dead bodies — earth like sky decorated with clouds. The Bhāgavatam's poet inverts the gaze: the ground looks heavenly because of the kill. Battlefield becomes sky-canvas. The Lord's hand makes death itself decorative.

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Śrīmad-Bhāgavatam 10.15.39

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తయోస్తత్ సుమహత్ కర్మ నిశమ్య విబుధాదయ: । ముముచు: పుష్పవర్షాణి చక్రుర్వాద్యాని తుష్టువు: ॥ ౩౯ ॥
tayos tat su-mahat karma
[tayos tat su-mahat karma]
niśamya vibudhādayaḥ
[nishamya vibudhaadayah]
mumucuḥ puṣpa-varṣāṇi
[mumuchuh pushpa-varshaani]
cakrur vādyāni tuṣṭuvuḥ
[chakrur vaadyaani tushtuvuh]
Word-for-word
tayoḥ — of the two brothers tat — that su - mahat — very great karma — act niśamya — hearing of vibudha - ādayaḥ — the demigods and other elevated living beings mumucuḥ — they released puṣpa - varṣāṇi — downpours of flowers cakruḥ — they performed vādyāni — music tuṣṭuvuḥ — they offered prayers .
Blended reading (Sanskrit + English inline)
tayos tat su-mahat karma
tayoḥ
of the two brothers
tat
that
su - mahat
very great
karma
act
niśamya vibudhādayaḥ
niśamya
hearing of
vibudha - ādayaḥ
the demigods and other elevated living beings
mumucuḥ puṣpa-varṣāṇi
mumucuḥ
they released
puṣpa - varṣāṇi
downpours of flowers
cakrur vādyāni tuṣṭuvuḥ
cakruḥ
they performed
vādyāni
music
tuṣṭuvuḥ
they offered prayers .
Important Words
  • tayoḥ — of the two brothers
    Dual genitive. Both Kṛṣṇa and Balarāma are credited. Gauḍīya: even though verse 32 names only Balarāma as the killer of Dhenuka, the demigods praise tayoḥ — both — because in Vraja the kill belongs to the dual, not the single.
  • su-mahat karma — very great act
    su (very) + mahat (great) + karman (act). Gauḍīya: karma here means act, not karma-bondage. Bhagavān's acts are su-mahat-karma — extraordinary, but produce no binding karma for Him; the bondage-rule does not apply to the Lord.
  • vibudha-ādayaḥ — the demigods and other elevated living beings
    vibudha (well-awake; demigod) + ādi (and others). Gauḍīya: vibudhas are wise but not Vaiṣṇava-gradients — they watch from heaven; they applaud from a distance. The closer view belongs to the cowherds.
  • puṣpa-varṣāṇi — downpours of flowers
    puṣpa (flower) + varṣa (rain). Gauḍīya: puṣpa-varṣa is the signature divya-celebration — appears at Pūtanā's death, Aghāsura's death, Kāliya's defeat. Vraja-killings are always celebrated from above.
  • tuṣṭuvuḥ — they offered prayers
    Perfect of √stu — to praise. Gauḍīya: the demigods offer stuti — formal praise. Their bhakti is reverence; the gopīs' bhakti, by contrast, is mādhurya — closeness. Both bhakti, different distances.
Hearing of this magnificent feat of the two brothers, the demigods and other elevated living beings rained down flowers and offered music and prayers in glorification.
Purport

Śrīla Sanātana Gosvāmī comments that the demigods, great sages and other exalted beings were all astonished and ecstatic upon seeing the unusually swift and nonchalant way in which Kṛṣṇa and Balarāma killed the very powerful ass demons in the Tāla forest.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Hearing of this magnificent feat of the two brothers, the demigods and other elevated living beings rained down flowers and offered music and prayers in glorification.
Jīva Gosvāmī Gauḍīya
Commentary

Though the pastime was for pleasing the cowherd boys, others were also pleased. This is described in two verses. Though the killing of Dhenuka and his associates was nothing for Kṛṣṇa and Balarāma, the devatās took it as a great feat (sumahat-karma) since Dhenuka had previously caused fear to the devatās and had acted ferociously to others. Ādayaḥ means that the Vidyādharas and great sages also rejoiced as they gradually learned of the event. Along with the music, there was dancing and singing, since generally these actions accompany each other.

Related values & verses
Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Kritajnata (Gratitude)Guru Bhakti (Reverence for Teacher)Kartavya (Duty / Responsibility)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.5 BG 9.1 BG 18.54 BG 3.3
Related lectures
Personal Guidance
Analogy

After a great act, drums roll, flowers fall, witnesses cheer — and the heavens themselves participate. The demigods rain puṣpa-varṣa on the Tālavana victory, play music, offer prayers. The verse confirms cosmic recognition: this was not a village scuffle. The whole heavenly assembly knows what just happened in a small palm-grove of Vraja.

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Śrīmad-Bhāgavatam 10.15.40

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అథ తాలఫలాన్యాదన్మనుష్యా గతసాధ్వసా: । తృణం చ పశవశ్చేరుర్హతధేనుకకాననే ॥ ౪౦ ॥
atha tāla-phalāny ādan
[atha taala-phalaany aadan]
manuṣyā gata-sādhvasāḥ
[manushyaa gata-saadhvasaah]
tṛṇaṁ ca paśavaś cerur
[trinam cha pashavash cherur]
hata-dhenuka-kānane
[hata-dhenuka-kaanane]
Word-for-word
atha — then tāla — of the palm trees phalāni — the fruits ādan — ate manuṣyāḥ — the human beings gata - sādhvasāḥ — having lost their fear tṛṇam — upon the grass ca — and paśavaḥ — the animals ceruḥ — grazed hata — killed dhenuka — of the demon Dhenuka kānane — in the forest .
Blended reading (Sanskrit + English inline)
atha tāla-phalāny ādan
atha
then
tāla
of the palm trees
phalāni
the fruits
ādan
ate
manuṣyā gata-sādhvasāḥ
manuṣyāḥ
the human beings
gata - sādhvasāḥ
having lost their fear
tṛṇaṁ ca paśavaś cerur
tṛṇam
upon the grass
ca
and
paśavaḥ
the animals
ceruḥ
grazed
hata-dhenuka-kānane
hata
killed
dhenuka
of the demon Dhenuka
kānane
in the forest .
Important Words
  • tāla phalāni — the fruits of the palm trees
    tāla (palm) + phala (fruit). Gauḍīya: the same fruits the boys had asked for in verse 26 are now eaten — and not only by them. The harvest is shared. Bhakti's victories are public goods.
  • ādan — ate
    Imperfect plural of √ad. Gauḍīya: the eating itself is a celebration — Vraja's victories are marked by eating, not by trophies. The same theology continues in Annakūṭa (Govardhana-pūjā) feast.
  • gata-sādhvasāḥ — having lost their fear
    gata (gone) + sādhvasa (fear). Gauḍīya: gata-sādhvasa is also a description of advanced bhaktas — fear-free. Kṛṣṇa and Balarāma's protection produces nirbhayatā; the same gift the Lord gives Prahlāda (SB 7.4-9), He gives Tālavana's grass-eaters.
  • kānane — in the forest
    Locative of kānana — forest. Synonym for vana. Gauḍīya: the locative places the action precisely — in Tālavana, the formerly forbidden forest, now grazing-ground.
  • hata dhenuka — killed Dhenuka
    hata (killed) + dhenuka. Gauḍīya: the place is now known by what happened there — hata-dhenuka-kānana. Vraja's sacred geography is named by its kills; each demon's death consecrates a spot.
People now felt free to return to the forest where Dhenuka had been killed, and without fear they ate the fruits of the palm trees. Also, the cows could now graze freely upon the grass there.
Purport

According to the ācāryas, low-class people such as the pulindas ate the fruits of the palm trees, but Kṛṣṇa’s cowherd boyfriends considered them undesirable, since they had been tainted with the blood of the asses.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
People now felt free to return to the forest where Dhenuka had been killed, and without fear they ate the fruits of the palm trees. Also, the cows could now graze freely upon the grass there.
Commentary

Men began to eat the fruit from that forest. These were the pulindas and other low tribes of Vrndavana. The cowherds did not eat, since being contaminated with the blood of the demon, the fruits would invoke their disgust.

Jīva Gosvāmī Gauḍīya
Commentary

The cowherd boys did not eat the fruit since they felt repulsion because of the dead bodies. But others ate the fruit. Because the demon was there, previously no cows grazed there. Thus it was now full of grass.

Śrīdhara Svāmī Gauḍīya
Commentary

Manuṣyāh refers to the cowherds. They now had no fear (gata-sādhvasāḥ) for the safety of Kṛṣṇa and Balarāma and ate (ādan) the fruit. Or all the cowherds without fear of Dhenuka ate the fruit which they could not eat previously. Or cowherds ate the fruit and other men became free of fear. The cows freely grazed where Dhekua was killed, where humans could not go because of the piles of thick grass.

Related values & verses
Related values
Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Anahankarah (Freedom from False Ego)
Related verses
BG 2.12 BG 10.3 BG 5.4 BG 10.1 SB 1.2BG 5.18 BG 3.30 BG 7.1 BG 6.5 BG 2.66 BG 1.1 BG 16.1 BG 2.62 BG 12.1 BG 13.3 BG 15.7 BG 6.47
Related lectures
Personal Guidance
Analogy

After a long siege ends, villagers re-enter their own forest with baskets and grateful eyes. Tālavana opens — humans eat the fruits without fear, cows graze where they were forbidden. The līlā's social side: a demon's removal is not only a kill, it is a return of common space to the community. Bhakti restores the commons.

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Śrīmad-Bhāgavatam 10.15.41

↗
కృష్ణ: కమలపత్రాక్ష: పుణ్యశ్రవణకీర్తన: । స్తూయమానోఽనుగైర్గోపై: సాగ్రజో వ్రజమావ్రజత్ ॥ ౪౧ ॥
kṛṣṇaḥ kamala-patrākṣaḥ
[krishnah kamala-patraakshah]
puṇya-śravaṇa-kīrtanaḥ
[punya-shravana-keertanah]
stūyamāno ’nugair gopaiḥ
[stooyamaano ’nugair gopaih]
sāgrajo vrajam āvrajat
[saagrajo vrajam aavrajat]
Word-for-word
kṛṣṇaḥ — Lord Śrī Kṛṣṇa kamala - patra - akṣaḥ — whose eyes are like lotus petals puṇya - śravaṇa - kīrtanaḥ — hearing and chanting about whom is the most pious activity stūyamānaḥ — being glorified anugaiḥ — by His followers gopaiḥ — the cowherd boys sa - agra - jaḥ — together with His elder brother, Balarāma vrajam — to Vraja āvrajat — He returned .
Blended reading (Sanskrit + English inline)
kṛṣṇaḥ kamala-patrākṣaḥ
kṛṣṇaḥ
Lord Śrī Kṛṣṇa
kamala - patra - akṣaḥ
whose eyes are like lotus petals
puṇya-śravaṇa-kīrtanaḥ
puṇya - śravaṇa - kīrtanaḥ
hearing and chanting about whom is the most pious activity
stūyamāno ’nugair gopaiḥ
stūyamānaḥ
being glorified
anugaiḥ
by His followers
gopaiḥ
the cowherd boys
sāgrajo vrajam āvrajat
sa - agra - jaḥ
together with His elder brother, Balarāma
vrajam
to Vraja
āvrajat
He returned .
Important Words
  • kamala-patra-akṣaḥ — whose eyes are like lotus petals
    kamala (lotus) + patra (petal) + akṣa (eye). Gauḍīya: the standard Vaiṣṇava epithet for Kṛṣṇa's eyes; the lotus-petal shape is the iconographic anchor. Eyes that wide, that pink-tinged, are described over and over in Vraja-poetry.
  • puṇya-śravaṇa-kīrtanaḥ — hearing and chanting about whom is the most pious activity
    puṇya (pious) + śravaṇa (hearing) + kīrtana (chanting). Gauḍīya: this compound is the verse-form of the first two limbs of navadhā-bhakti (SB 7.5.23). To hear and chant about Kṛṣṇa is itself puṇya — the practice already contains the result.
  • stūyamānaḥ — being glorified
    Present passive participle of √stu — to praise. Gauḍīya: He is being-praised continuously; the cowherds' kīrtana around Him doesn't pause. Vraja's walking-rhythm is praise-rhythm.
  • sa-agra-jaḥ — together with His elder brother, Balarāma
    sa (with) + agra-ja (elder-born). Gauḍīya: same as verse 4's agra-jam. The brothers walk together back into Vraja — they do not separate.
  • vrajam āvrajat — He returned to Vraja
    vraja (the village) + āvrajat (came toward). Word-play: vraja means both the place-name and 'to go' (root √vraj). He vraja'd to Vraja. Gauḍīya: the verb and the noun share the same root — homecoming IS the going.
Then lotus-eyed Lord Śrī Kṛṣṇa, whose glories are most pious to hear and chant, returned home to Vraja with His elder brother, Balarāma. Along the way, the cowherd boys, His faithful followers, chanted His glories.
Purport

When the glories of Śrī Kṛṣṇa are vibrated, both the speakers and the hearers are purified and become pious.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Then lotus-eyed Lord Śrī Kṛṣṇa, whose glories are most pious to hear and chant, returned home to Vraja with His elder brother, Balarāma. Along the way, the cowherd boys, His faithful followers, chanted His glories.
Commentary

Entering the village after leaving the forest is described in three verses. Krsna, who attracted the hearts of all the inhabitants of Vraja, who had lotus petal eyes to attract both the eyes and nostrils, whose flute songs (kirtana)are good fortune (punya) for the ears (sravana), glorified by the cowherd boys, entered Vraja.

Jīva Gosvāmī Gauḍīya
Commentary

Having told an incidental story, the killing of Dhenuka, from another day, the description now returns to the evening pastimes on first day of herding the cows. Six verses describe the evening pastime. A description of the general devotees of Vraja as they gazing at the boys is given. By mentioning Kṛṣṇa, how he attracted everyone’s heart is indicated. This is particularized in the words following. His eyes like lotus petals indicate his beauty. He manifested a little of kaiśora beauty with redness at the tips of the eyes and with the length and width of the eyes. Because he is endowed with all good qualities and actions, hearing about him and glorifying him produces auspiciousness (puṇya-sravaṇa-kīrtanaḥ). This means that by hearing about him the people of Vraja diminished their pain of separation and gave bliss to those around them. After pointing out his beauty, the verse describes the beauty of his followers surrounding him.

Śrīdhara Svāmī Gauḍīya
Commentary

Having told an incidental story, the killing of Dhenuka, from another day, the description now returns to the pastimes on first day of herding the cows. After concluding the forest pastimes there is a description of pastimes in Vraja. Six verses describe the evening pastime. Or the pastimes in Tālavana occurred on the first day of herding the cows since there is no words like “one day this happened.” At the end of Kārtika month the ripe tāla fruits are most abundant but all seasons take shelter of Vṛndāvana. Because of the nature of the place, an eastern wind occurs in order to have rain in autumn. Kṛṣṇa alone is mentioned since he is the prominent person. Generally he is the chief person in the pastimes. Also he was most eager to enter Vraja and wanted to give special bliss of everyone there. He also though of joyfully meeting the gopīs who would come in front to see him. Kṛṣṇa is he who attracts everyone’s heart. He is described. His lotus eyes indicate his beauty. Chanting and hearing his glories is auspicious. This indicates the greatness of his qualities and actions. By hearing that, the pain of separation was relieved for the general populace and joy produced for the gopīs. He desired to reveal his form and qualities to the people of Vraja by his arrival there. He was praised by cowherds and others following behind (anugaiḥ), showing his form and qualities particularly the killing of Dhenuka that day. This way both Kṛṣṇa and the gopīs could attain complete sight of each other. Or he was praised by cowherds like Śrīdāma who were naturally his followers, out of friendship. Those from Vraja were in front and other friends were there as well. While praising Kṛṣṇa they walked (āvrajat). Śukadeva, on the bank of the Gaṅgā had at this point developed a vision of being a member of Vraja

Related values & verses
Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Guru Bhakti (Reverence for Teacher)Kartavya (Duty / Responsibility)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 12.5 BG 9.1 BG 18.54 BG 3.3
Related lectures
Personal Guidance
Analogy

After a long expedition, a prince returns home with his retinue singing his praises — the entire approach to the city is one moving kīrtana. Kṛṣṇa returns to Vraja from Tālavana exactly so: lotus-eyed, with Balarāma, the boys behind chanting puṇya-śravaṇa-kīrtana. The walk back is itself sādhana; every step home is a verse of His glory.

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Śrīmad-Bhāgavatam 10.15.42

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తం గోరజశ్ఛురితకున్తలబద్ధబర్హ- వన్యప్రసూనరుచిరేక్షణచారుహాసమ్ । వేణుమ్క్వణన్తమనుగైరుపగీతకీర్తిం గోప్యో దిద‍ృక్షితద‍ృశోఽభ్యగమన్ సమేతా: ॥ ౪౨ ॥
taṁ gorajaś-churita-kuntala-baddha-barha-
[tam gorajash-churita-kuntala-baddha-barha-]
vanya-prasūna-rucirekṣaṇa-cāru-hāsam
[vanya-prasoona-ruchirekshana-chaaru-haasam]
veṇum kvaṇantam anugair upagīta-kīrtiṁ
[venum kvanantam anugair upageeta-keertim]
gopyo didṛkṣita-dṛśo ’bhyagaman sametāḥ
[gopyo didrikshita-drisho ’bhyagaman sametaah]
Word-for-word
tam — Him go - rajaḥ — with the dust raised by the cows churita — smeared kuntala — within His locks of hair baddha — placed barha — a peacock feather vanya - prasūna — with forest flowers rucira - īkṣaṇa — charming eyes cāru - hāsam — and a beautiful smile veṇum — His flute kvaṇantam — sounding anugaiḥ — by His companions upagīta — being chanted kīrtim — His glories gopyaḥ — the gopīs didṛkṣita — eager to see dṛśaḥ — their eyes abhyagaman — came forward sametāḥ — in a body .
Blended reading (Sanskrit + English inline)
taṁ gorajaś-churita-kuntala-baddha-barha-
tam
Him
go - rajaḥ
with the dust raised by the cows
churita
smeared
kuntala
within His locks of hair
baddha
placed
barha
a peacock feather
vanya-prasūna-rucirekṣaṇa-cāru-hāsam
vanya - prasūna
with forest flowers
rucira - īkṣaṇa
charming eyes
cāru - hāsam
and a beautiful smile
veṇum kvaṇantam anugair upagīta-kīrtiṁ
veṇum
His flute
kvaṇantam
sounding
anugaiḥ
by His companions
upagīta
being chanted
kīrtim
His glories
gopyo didṛkṣita-dṛśo ’bhyagaman sametāḥ
gopyaḥ
the gopīs
didṛkṣita
eager to see
dṛśaḥ
their eyes
abhyagaman
came forward
sametāḥ
in a body .
Important Words
  • go-rajaḥ — with the dust raised by the cows
    go (cow) + rajas (dust). Gauḍīya: go-rajas is itself worshiped in Vraja — the dust raised by Surabhi's hooves is held more sacred than Ganges water (cf. SB 10.14.34, Brahma's prayer: tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ yad gokule). Kṛṣṇa wears it home as His evening alaṅkāra.
  • barha — a peacock feather
    Tail-feather, peacock-plume. Gauḍīya: the barha is Kṛṣṇa's eternal crown-mark; the peacock voluntarily sheds it for Him. The dropped feather becomes the highest ornament — and only the peacock and the gopī know how that exchange works.
  • vanya-prasūna — with forest flowers
    vanya (forest-born) + prasūna (blossom). Gauḍīya: the Lord prefers forest-flowers to court-flowers — wild, fresh, picked moment-to-moment by sakhās. Vraja's aesthetic is unsymmetrical, hand-gathered, never staged.
  • veṇum kvaṇantam — sounding His flute
    veṇu (flute) + kvaṇat (sounding). Gauḍīya: the flute's sound is the doorway between sakhya and mādhurya — the cowherd boys hear it as song; the gopīs hear it as the secret summons of mādhurya-rasa.
  • gopyaḥ didṛkṣita dṛśaḥ — the gopīs with eyes eager to see Him
    gopī + didṛkṣita (eager to see) + dṛś (sight). Gauḍīya: didṛkṣā is the desire-to-see, the most basic form of darśana-bhakti. The gopīs' didṛkṣā is the source-current that powers all mādhurya-līlā in Vraja.
Lord Kṛṣṇa’s hair, powdered with the dust raised by the cows, was decorated with a peacock feather and forest flowers. The Lord glanced charmingly and smiled beautifully, playing upon His flute while His companions chanted His glories. The gopīs, all together, came forward to meet Him, their eyes very eager to see Him.
Purport

Superficially, the gopīs were young married girls, and therefore they would naturally be ashamed and fearful of casting loving glances at a beautiful young boy like Śrī Kṛṣṇa. But Śrī Kṛṣṇa is the Supreme Personality of Godhead, and all living beings are His eternal servants. Thus the gopīs, although the most pure-hearted of all great souls, did not hesitate to come forward and satisfy their love-struck eyes by drinking in the sight of beautiful young Kṛṣṇa. The gopīs also relished the sweet sound of His flute and the enchanting fragrance of His body.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Lord Kṛṣṇa's hair, powdered with the dust raised by the cows, was decorated with a peacock feather and forest flowers. The Lord glanced charmingly and smiled beautifully, playing upon His flute while His companions chanted His glories. The gopīs, all together, came forward to meet Him, their eyes very eager to see Him.
Commentary

In this verse the young girls of Vraja are described in particular. The gopis approached him, whose locks of hair was covered with dust raised by the cow hooves, who was decorated with forest flowers and peacock feather, who had attractive glance and smile. Another meaning is: His glance emitted a beautiful smile. The gopis’ eyes had a desire to see Krsna. The eyes could not follow the order of the gopis, who wanted to give up watching him because of their shame. Becoming independent , and jealous of the ears’ hearing Krsna’s flute and the nostrils’ smelling his fragrance, the eyes gave up the shelter of the gopis and went to Krsna by themselves in order to gain the treasure of Krsna. All of the women came out from their houses (sameta), and began to go towards Krsna while saying to their husbands, "Are you going to stop me or kill me?"

Jīva Gosvāmī Gauḍīya
Commentary

Two verses describe how the young cowherd girls who had grown beyond childhood particularly gazed at him. This suggests the appearance of their attraction for him. The description of his head starts from the top and proceeds downwards. Though he wore other garments and ornaments, they are not described. Those items which were particularly used in going to the forest are described. He played his flute to attract them and give them joy. This happened naturally with the flute, but Kṛṣṇa particularly made this his goal. His glories were sung by his followers, as they sang along with the melody of his flute which produced songs based on rāgas. Balarāma is not mentioned in the verse, since it would not be suitable for him to share Kṛṣṇa’s mādhurya-rasa. Because of separating on some pretext, Kṛṣṇa’s nature without his brother became prominent even in the presence of the elders. There are three indications of his coming to Vraja: the dust rising from the cows, playing his flute, and the praise by his followers. The gopīṣ had eyes which desired to see him. This indicates their eyes independently developed this desire. That indicates their deep anurāga. They developed some anxiety from seeing the first dust in the distance. His return from herding cows was later than previously. Out of eagerness they gathered together since they were of one mind in friendship and their shame and fear disappeared in a group, and since they all ran from their houses simultaneously to the path where Kṛṣṇa would come or to a high place where they had previous gathered.

Śrīdhara Svāmī Gauḍīya
Commentary

Two verses speak of the gopīs’ and Kṛṣnā’s bliss on seeing each other, as Kṛṣṇa returns in the evening dressed in his forest costume. Kuntala means hair or locks. īṣkaṇam means glancing. His beauty from head to foot is described. Though other ornaments may be there, these are the chief ornaments of his evening forest dress and are selected because they are the most beautiful. He plays his flute to attract them and give them joy. This happened naturally with the flute, but Kṛṣṇa particularly made this his goal. Close by (upa) and with flute accompaniment, he was praised with songs glorifying him for killing Dhenuka (upagīta). There was only one cause for the gopīs’ eagerness to see him. That he was returning was known by the dust raised by the cows, his flute playing and the glorification by his followers. The gopīs were those who had surpassed childhood. On some pretext Balarāma followed far behind in the order that the gopīs could enjoy the younger brother without restriction. The reason for their coming is mentioned. Their eyes desired to see him (didṛksata-dṛṣaḥ) because of various worries that arose from seeing the dust from far off. His coming was delayed more than when he herded the calves. The gopīs gathered together (sametāḥ) because then they could be without fear or shame, or because they were friends. Or individually they ran from their houses in haste and arrived on the path at the same time. Or previously they had gathered together out the pain of separation.

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Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Guru Bhakti (Reverence for Teacher)Kartavya (Duty / Responsibility)Hrih (Modesty / Sense of Shame)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 5.8 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5 BG 9.1 BG 18.54 BG 3.3
Related lectures
Personal Guidance
Analogy

A bridegroom returning from a long journey is met at the village edge by every woman of the household, peeking from windows. Kṛṣṇa, dust-haired and peacock-feathered, flute on lip, is met by the gopīs — eyes leaning forward to drink Him. The verse marks the day-end shift: morning's sakhya-rasa gives way to evening's mādhurya-rasa. The same Lord, a different audience.

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Śrīmad-Bhāgavatam 10.15.43

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పీత్వా ముకున్దముఖసారఘమక్షిభృఙ్గై- స్తాపం జహుర్విరహజం వ్రజయోషితోఽహ్ని । తత్సత్కృతిం సమధిగమ్య వివేశ గోష్ఠం సవ్రీడహాసవినయం యదపాఙ్గమోక్షమ్ ॥ ౪౩ ॥
pītvā mukunda-mukha-sāragham akṣi-bhṛṅgais
[peetvaa mukunda-mukha-saaragham akshi-bhringais]
tāpaṁ jahur viraha-jaṁ vraja-yoṣito ’hni
[taapam jahur viraha-jam vraja-yoshito ’hni]
tat sat-kṛtiṁ samadhigamya viveśa goṣṭhaṁ
[tat sat-kritim samadhigamya vivesha goshtham]
savrīḍa-hāsa-vinayaṁ yad apāṅga-mokṣam
[savreeda-haasa-vinayam yad apaanga-moksham]
Word-for-word
pītvā — drinking mukunda - mukha — of the face of Lord Mukunda sāragham — the honey akṣi - bhṛṅgaiḥ — with their beelike eyes tāpam — distress jahuḥ — gave up viraha - jam — based on separation vraja - yoṣitaḥ — the ladies of Vṛndāvana ahni — during the day tat — that sat - kṛtim — offering of respect samadhigamya — fully accepting viveśa — He entered goṣṭham — the cowherd village sa - vrīḍa — with shame hāsa — laughter vinayam — and humbleness yat — which apāṅga — of their sidelong glances mokṣam — the release .
Blended reading (Sanskrit + English inline)
pītvā mukunda-mukha-sāragham akṣi-bhṛṅgais
pītvā
drinking
mukunda - mukha
of the face of Lord Mukunda
sāragham
the honey
akṣi - bhṛṅgaiḥ
with their beelike eyes
tāpaṁ jahur viraha-jaṁ vraja-yoṣito ’hni
tāpam
distress
jahuḥ
gave up
viraha - jam
based on separation
vraja - yoṣitaḥ
the ladies of Vṛndāvana
tat sat-kṛtiṁ samadhigamya viveśa goṣṭhaṁ
savrīḍa-hāsa-vinayaṁ yad apāṅga-mokṣam
ahni
during the day
tat
that
sat - kṛtim
offering of respect
samadhigamya
fully accepting
viveśa
He entered
goṣṭham
the cowherd village
sa - vrīḍa
with shame
hāsa
laughter
vinayam
and humbleness
yat
which
apāṅga
of their sidelong glances
mokṣam
the release .
Important Words
  • mukunda-mukha — of the face of Lord Mukunda
    Mukunda (giver of mukti) + mukha (face). Gauḍīya: Mukunda is the form-name Caitanya often used (cf. Mukunda-mālā). The face of Mukunda is the most prized darśana-object in Gauḍīya bhakti.
  • akṣi-bhṛṅgaiḥ — with their beelike eyes
    akṣi (eye) + bhṛṅga (bee). Gauḍīya: the same bee-imagery from verse 6 returns, but now the bees are the gopīs' eyes. The bees of verse 6 followed Kṛṣṇa's path; the bee-eyes here drink His face. Bee-bhakti, intensifying.
  • viraha-jam — based on separation
    viraha (separation) + ja (born). Gauḍīya: viraha is the most powerful intensifier of prema in Gauḍīya bhakti — separation deepens love. The whole-day separation produces this evening's drink — without absence, the drink would not taste.
  • vraja-yoṣitaḥ — the ladies of Vṛndāvana
    vraja (Vraja) + yoṣit (woman). Gauḍīya: the vraja-yoṣitas — the women of Vraja — are the holders of mādhurya-rasa. Their love is the pinnacle of bhakti in Caitanya-mata.
  • apāṅga-mokṣam — the release of their sidelong glances
    apāṅga (corner-of-eye) + mokṣa (release). Sidelong glance-release. Gauḍīya: apāṅga is the technical term for the lover's glance in Sanskrit poetics. The gopīs' apāṅga is offered, the Lord receives it as worship-offering — sat-kṛti. Glance is dravya.
With their beelike eyes, the women of Vṛndāvana drank the honey of the beautiful face of Lord Mukunda, and thus they gave up the distress they had felt during the day because of separation from Him. The young Vṛndāvana ladies cast sidelong glances at the Lord — glances filled with bashfulness, laughter and submission — and Śrī Kṛṣṇa, completely accepting these glances as a proper offering of respect, entered the cowherd village.
Purport

In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda describes this incident as follows: “All the gopīs in Vṛndāvana remained very morose on account of Kṛṣṇa’s absence. All day they were thinking of Kṛṣṇa in the forest or of Him herding cows in the pasture. When they saw Kṛṣṇa returning, all their anxieties were immediately relieved, and they began to look at His face the way drones hover over the honey of the lotus flower. When Kṛṣṇa entered the village, the young gopīs smiled and laughed. Kṛṣṇa, while playing the flute, enjoyed the beautiful smiling faces of the gopīs.” The Supreme Lord, Śrī Kṛṣṇa, is the supreme master of romantic skills, and thus He expertly exchanged loving feelings with the young cowherd girls of Vṛndāvana. When a chaste young girl is in love, she glances at her beloved with shyness, jubilation and submission. When the beloved accepts her offering of love by receiving her glance and is thus satisfied with her, the loving young girl’s heart becomes filled with happiness. These were exactly the romantic exchanges taking place between beautiful young Kṛṣṇa and the loving cowherd girls of Vṛndāvana.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
With their beelike eyes, the women of Vṛndāvana drank the honey of the beautiful face of Lord Mukunda, and thus they gave up the distress they had felt during the day because of separation from Him. The young Vṛndāvana ladies cast sidelong glances at the Lord—glances filled with bashfulness, laughter and submission—and Śrī Kṛṣṇa, completely accepting these glances as a proper offering of respect, entered the cowherd village.
Commentary

What did the gopis do when they approached Krsna? This verse answers. They drank with their eyes in the form of bees the honey (saragham) of Mukunda’s face. The gopis, who were not seen by Krsna, did not just glance upon him but with full open eyes stared at him when no one was looking. Then in a moment, when they caught Krsna’s attention, those gopis broke into smiles, out of joy. Then out of bashfulness they stopped their open eyes and smiles by covering their mouths with their left hands and pulling their veils over their eyes. This showed a sense of submission (vinaya) on their part. In this way Krsna became aware of the great sweetness of the gopis’ love. He took their gazing as an offering (tat satkrti). Accepting those glances (sam adhigamya) with complete relish, because he is the most clever at loving affairs, he entered the village. In the two actions of offering and accepting, and the bashful smiling etc, there is a meaning. Their offering of respect was their bashful laughing and submission. His acceptance of that offering that had to be tasted is indicated by his releasing glances (apanga moksa). In response to the gopis’ offering of bashful laughing and gazing, Krsna responded by acceptance, with glances towards them. One can elaborate the scene as follows. Taking the flower of their glances offered by their servants called the sancari bhava of enthusiasm in the hands of their eyes, and the taking flower of their smiles offered by servants called the sancari bhava of joy in their hands made of their delicate lips, they approached Krsna saying, " Take these two things, all that we have in our house." When, in order to accept the gifts, Krsna engaged his servant in the form of his glance. His crafty glance became eager to steal the gifts.which were previously held within the gopis houses, Therefore Krsna withdrew his glance to himself. When the gopis revealed these gifts, then the glance of Krsna freed itself and with great vigor like a warrior, quickly approached the gopis and began to steal the two gifts. But then their friend in the form of bashfulness, who has the ability to cover things, appeared and began to hide the two gifts. As a fight broke out between them, the associate of the gopis called vinaya (submission) arrived. But Krsna’s servant in the form of his glance forcible took the gift of the gopis’ glance along with both bashfulness and submission, and offered them to Krsna. Krsna received these three like a great valuable jewel and placed them with care in the center of his temple in the form of his heart. This is the implication of the word satkara (offering). Although bashfulness and other words have their own power of implication, because satkara and moksa have such great implications they have been explained here in detail. Another meaning is as follows. The young women of Vraja gave up the pain they experienced during the day. He accepted with respect (satkara) their shy glances (apanga moksa) which were like bashfully controlled smiles, and entered the village.

Jīva Gosvāmī Gauḍīya
Commentary

The scene is further described. The gopīs are here described as the women of Vraja. Mukunda here signifies that he would deliver them from all suffering. They drank the honey of his lotus face filled with fragrance, with eyes which were like drinking vessels (bhṛṅgaiḥ) and by this they removed the longing arising from separation from him during the day. They removed the longing caused by separation at night by seeing him in the morning. They released glances filled with submission, smiling and shyness. Recognizing their respect, he entered his house with the village.

Śrīdhara Svāmī Gauḍīya
Commentary

By the sweetness of seeing him, their pain of separation was relieved. That is described here. They drank the face of Mukunda, who gives liberation. Liberation however is condemned because the joy of Kṛṣṇa is greater. His face also gives that superior bliss. Or Mukunda means he who has teeth in his mouth. This indicates the beauty of his face with red lips. They drank the honey (sāragham) of his face with their bee like eyes. This means they directly gazed at him with great attachment. Though bees drink honey, their eyes desired to drink. The previous verse mentioned their desire to drink. Their eyes were also like bees in being fickle. This produced a special beauty. It is suggested that their eyes constantly gazed here and there at his face and limbs. On this particular day the women of Vraja particularly felt pain of separation. In the night there was no pain of separation for they could see him at Nanda’s house. Or they relived their pain in the day, but at the end of the day Kṛṣṇa entered the house and at night they could not see him perfectly. He accepted their welcome of seeing his face and coming with affection or a welcome with singing and pleasing words as well as giving gifts. He respected them with love: thus they showed shyness and humility without fickleness (vinaya), rather that lowering their heads out of humility. Then he freed himself from glancing at them (apaṅga-mokṣa) because (yad) he entered his house.

Related values & verses
Related values
Karuna (Kindness / Compassion)Guru Bhakti (Reverence for Teacher)Kartavya (Duty / Responsibility)Hrih (Modesty / Sense of Shame)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)
Related verses
BG 10.1 BG 12.10 BG 13.7 BG 2.66 BG 5.8 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5 BG 9.1
Concepts
Bhava
Related lectures
Personal Guidance
Analogy

Bees drink honey by inserting their proboscis into a flower; the gopīs drink the honey of Kṛṣṇa's face by inserting their gaze. With eyes-as-bees, akṣi-bhṛṅgaiḥ, they extract sweetness through sight. The verse's image is the foundation of Gauḍīya darśana-bhakti — sight is not passive reception; it is active drinking.

Stories
Caitanya at Jagannātha Purī, eyes drinking the Deity

Caitanya Mahāprabhu, during His residence in Purī, would stand for hours before Jagannātha, eyes never blinking — drinking the form. Sometimes He fell to the ground unable to bear what He was drinking; sometimes the temple servants closed the curtain to give Him rest.

SB 10.15.43 is the doctrinal seed of that experience. Caitanya was the gopīs' bhāva re-incarnate; His akṣi-bhṛṅga drank Jagannātha's mukunda-mukha-sāragha. The verse describes what He was doing every morning before the Deity.

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Śrīmad-Bhāgavatam 10.15.44

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తయోర్యశోదారోహిణ్యౌ పుత్రయో: పుత్రవత్సలే । యథాకామం యథాకాలం వ్యధత్తాం పరమాశిష: ॥ ౪౪ ॥
tayor yaśodā-rohiṇyau
[tayor yashodaa-rohinyau]
putrayoḥ putra-vatsale
[putrayoh putra-vatsale]
yathā-kāmaṁ yathā-kālaṁ
[yathaa-kaamam yathaa-kaalam]
vyadhattāṁ paramāśiṣaḥ
[vyadhattaam paramaashishah]
Word-for-word
tayoḥ — to the two yaśodā - rohiṇyau — Yaśodā and Rohiṇī (the mothers of Kṛṣṇa and Balarāma, respectively) putrayoḥ — to their sons putra - vatsale — who were very affectionate to their sons yathā - kāmam — in accordance with Their desires yathā - kālam — in accordance with the time and circumstances vyadhattām — presented parama - āśiṣaḥ — first-class enjoyable offerings .
Blended reading (Sanskrit + English inline)
tayor yaśodā-rohiṇyau
tayoḥ
to the two
yaśodā - rohiṇyau
Yaśodā and Rohiṇī (the mothers of Kṛṣṇa and Balarāma, respectively)
putrayoḥ putra-vatsale
putrayoḥ
to their sons
putra - vatsale
who were very affectionate to their sons
yathā-kāmaṁ yathā-kālaṁ
yathā - kāmam
in accordance with Their desires
yathā - kālam
in accordance with the time and circumstances
vyadhattāṁ paramāśiṣaḥ
vyadhattām
presented
parama - āśiṣaḥ
first-class enjoyable offerings .
Important Words
  • yaśodā-rohiṇyau — Yaśodā and Rohiṇī (the mothers of Kṛṣṇa and Balarāma)
    Yaśodā + Rohiṇī. Dual. Gauḍīya: Yaśodā is the central holder of vātsalya-rasa in Vraja; Rohiṇī is her co-mother — Vasudeva's other wife, who lives in Nanda's house with her son Balarāma. The dual signals that vātsalya in Vraja is two-mothered, two-sonned.
  • putra-vatsale — who were very affectionate to their sons
    putra (son) + vatsala (affectionate, calf-loving). Gauḍīya: vātsalya derives from vatsa (calf) — the love-mode named for the cow-calf bond. Yaśodā's love is the vātsalya-rasa's defining substance.
  • yathā-kāmam — in accordance with Their desires
    yathā (as) + kāma (desire). The mothers serve according to the boys' kāma. Gauḍīya: in vātsalya-rasa, the Lord's preferences are studied minutely — what He likes for breakfast, which pillow, which color cloth. Care knows the preferences.
  • parama-āśiṣaḥ — first-class enjoyable offerings
    parama (highest) + āśis (blessing, gift). Gauḍīya: the mothers offer parama-āśis — supreme gifts — to the supreme Person. The blessings the Lord normally gives are here given TO Him; the role reverses in vātsalya.
  • vyadhattām — presented
    Dual imperfect of vi + √dhā (to place, give). Both mothers presented. Gauḍīya: the dual verb keeps Rohiṇī alongside Yaśodā throughout the evening sevā. Balarāma is never left out; vātsalya in Vraja is consistently dual.
Mother Yaśodā and mother Rohiṇī, acting most affectionately toward their two sons, offered all the best things to Them in response to Their every desire and at the various appropriate times.
Purport

The word paramāśiṣaḥ indicates the attractive blessings of a loving mother, which include wonderful food, beautiful clothes, jewelry, toys and constant affection. The words yathā-kāmaṁ yathā-kālam indicate that although Yaśodā and Rohiṇī satisfied all the desires of their sons, Kṛṣṇa and Balarāma, they also properly regulated the boys’ activities. In other words, they prepared wonderful food for their children, but they saw to it that the boys ate at the proper time. Similarly, their children would play at the proper time and sleep at the proper time. The word yathā-kāmam does not indicate that the mothers indiscriminately allowed the boys to do whatever They liked, but in the proper, civilized way they showered their blessings upon their children. Śrīla Sanātana Gosvāmī comments that the mothers loved their sons so much that as they embraced Them they would carefully check all Their limbs to see if They were healthy and strong.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mother Yaśodā and mother Rohiṇī, acting most affectionately toward their two sons, offered all the best things to Them in response to Their every desire and at the various appropriate times.
Commentary

Mother Yasoda and Rohini were careful to consider what Krsna and Balarama desired as food (yatha kama) and served at the proper time rather than forbidden times like sandhya. They offered all sorts of eatables (paramasisa).

Jīva Gosvāmī Gauḍīya
Commentary

After a description of the bliss of the young now the bliss of the two mothers is described. Both mothers cared affectionately for both boys, regarding them both as their sons. They served them appropriately—during the autumn season for instance or during the twilight and evening, and according to the desires of the two boys or themselves. The words of the two phrases are reversed in some versions. The mothers offered them the most excellent items (paramāśiṣaḥ) since they had affection for them as their sons. First they would place them on their laps, embrace them and kiss them and then ask about their health and glance at their bodies. The mothers’ clothing became wet with milk flowing from their breasts.

Śrīdhara Svāmī Gauḍīya
Commentary

After a description of the bliss of the young gopīs, now the bliss of the two mothers is described. Both mothers cared affectionately for both boys, regarding them both as their sons. The two mothers served the two boys together or one after the other. Yāśodā is mentioned first because of her greater affection. Rohiṇī is her assistant. In the afternoon, evening and night (yathā kālam) they served the boys appropriately. Or first they performed aroti, then took off the boys’ ornaments, then removed the dust from their bodies, in that order (yathā kālam). And they served them according to the boys’ desires (yathā kāmam). They offered the best items (paramāśiṣaḥ). Or they only gave them items only (param), and did not do any household chores. They did this because they were affection to their sons (putra-vatsale). This means they placed the boys on their laps, embraced them, kissed them, asked about their welfare and examined their bodies closely. It also means that the mothers’ clothes were damp with flowing breast milk.

Related values & verses
Related values
Karuna (Kindness / Compassion)Kartavya (Duty / Responsibility)Dana (Charity / Generosity)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5 BG 9.1 BG 18.54 BG 3.3 BG 7.8 BG 1.41
Related lectures
Personal Guidance
Analogy

Two mothers, of two sons, prepare the evening — best foods, best clothes, best comfort — calibrated to each boy's preference and to the day's events. Yaśodā and Rohiṇī orchestrate Vraja's nightly reception of Kṛṣṇa and Balarāma. Vātsalya-rasa structure: the mothers organize the home; the Lord becomes a small boy receiving care.

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Śrīmad-Bhāgavatam 10.15.45

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గతాధ్వానశ్రమౌ తత్ర మజ్జనోన్మర్దనాదిభి: । నీవీం వసిత్వా రుచిరాం దివ్యస్రగ్గన్ధమణ్డితౌ ॥ ౪౫ ॥
gatādhvāna-śramau tatra
[gataadhvaana-shramau tatra]
majjanonmardanādibhiḥ
[majjanonmardanaadibhih]
nīvīṁ vasitvā rucirāṁ
[neeveem vasitvaa ruchiraam]
divya-srag-gandha-maṇḍitau
[divya-srag-gandha-manditau]
Word-for-word
gata — gone adhvāna - śramau — whose weariness from being upon the road tatra — there (in Their home) majjana — by bathing unmardana — massaging ādibhiḥ — and so on nīvīm — in undergarments vasitvā — being dressed rucirām — charming divya — transcendental srak — with garlands gandha — and fragrances maṇḍitau — decorated .
Blended reading (Sanskrit + English inline)
gatādhvāna-śramau tatra
gata
gone
adhvāna - śramau
whose weariness from being upon the road
tatra
there (in Their home)
majjanonmardanādibhiḥ
majjana
by bathing
unmardana
massaging
ādibhiḥ
and so on
nīvīṁ vasitvā rucirāṁ
nīvīm
in undergarments
vasitvā
being dressed
rucirām
charming
divya-srag-gandha-maṇḍitau
divya
transcendental
srak
with garlands
gandha
and fragrances
maṇḍitau
decorated .
Important Words
  • adhvāna-śramau — whose weariness from being upon the road
    adhvan (road) + śrama (fatigue). Dual. Gauḍīya: the road-weariness is itself līlā; the omnipotent does not tire, but pretends-tires so that the bath and massage have meaning. Vātsalya needs a tired son.
  • majjana-unmardana — by bathing and massaging
    majjana (bath) + unmardana (rubbing). Gauḍīya: classical evening upacāra for a child returning home. The same upacāra performed for the Deity in Vaiṣṇava temples — the worship is identical because the recipient is identical.
  • divya srak gandha — transcendental garlands and fragrances
    divya (transcendent) + sraj (garland) + gandha (fragrance). Gauḍīya: the garlands and fragrances are divya — beyond worldly — even though prepared by the mothers' worldly hands. In Vraja, ordinary materials transmute on contact with the līlā.
  • rucirām — charming
    Feminine accusative of rucira (charming, pleasing). Describes the nīvī. Gauḍīya: even the undergarment is rucira — beautiful. Vraja's poet records what the mothers chose down to the inner-cloth, because in vātsalya-rasa the loving eye sees everything.
  • maṇḍitau — decorated
    Dual past participle of √maṇḍ — to ornament. Gauḍīya: the boys are maṇḍitau by their mothers — the same way the Deity is maṇḍita in alaṅkāra-sevā. The temple practice descends from this household scene; it is not invention, it is imitation of the original.
By being bathed and massaged, the two young Lords were relieved of the weariness caused by walking on the country roads. Then They were dressed in attractive robes and decorated with transcendental garlands and fragrances.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By being bathed and massaged, the two young Lords were relieved of the weariness caused by walking on the country roads. Then They were dressed in attractive robes and decorated with transcendental garlands and fragrances.
Commentary

They are asrama, not being tired, because they are God. However, playing the part of humans they appeared tired and thus the word an-asrama is used. The apparent tiredness from walking on the road (adhva) was dissipated (gatah). Nivim refers to clothing. In their house they were relieved of tiredness from walking on the road by taking bath, and putting on attractive cloth.

Jīva Gosvāmī Gauḍīya
Commentary

What did the mothers offer? That is described in two verses. Since he is the Lord he does not get tired. But because he forms human pastimes he gets tired. In his resting pastimes his fatigue disappeared. Ādibhiḥ means they dressed the boys’ hair and dried their bodies. Out of confusion because of affection they first bathed and then massaged them, though usually the order is the opposite. Or, after wiping away the dust, they applied fragrant oils. They dressed them in clothing (nivīm). Nivīm stands for the boys having cloth. Upper cloth is not mentioned since that would hide the beauty of their bodies decorated with ointments and it was not necessary for person to wear the upper cloth before they take the sacred thread. Ornaments are not mentioned because ornaments would not become soiled or spoiled by the ointments, and they had been plentifully ornamented in the morning.

Śrīdhara Svāmī Gauḍīya
Commentary

The mothers’ services are described in two verses. The two boys were tired from wandering in the forest on roads to the house or cowsheds. One version has gatādhvānaḥ śramau. That is poetic license. The mothers scrubbed the boys and massaged them. The word ādi indicates dressing the hair and wiping their wet bodies. Because of confusion arising from affection they did not do the services in proper order. Or since in the previous verse yathā kālam indicates the proper order, this verse does not list activities according to order. Or the ādī indicates aroti and other items. Nīvīm indicates the upper cloth of a brahmacārī. Ointments are not mentioned since these would obstruct the beauty of their body and previously they did not apply it. Or nīvim indicates upper and lower cloth. The ornaments are not mentioned. Since they did not wither, the ornaments did not have to be changed. Or mention of garlands and fragrance indicates these other items.

Related values & verses
Related values
Karuna (Kindness / Compassion)Kartavya (Duty / Responsibility)Satya (Truthfulness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 12.10 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.5 BG 9.1 BG 18.54 BG 3.3 BG 7.8 BG 1.41
Related lectures
Personal Guidance
Analogy

A child returning from a long day in the fields is bathed, oiled, dressed in fresh clothes, garlanded — the day's grime is replaced with the evening's beauty. Kṛṣṇa and Balarāma receive exactly this household pampering. The verse documents Vraja's evening upacāra. The Lord submits to the bath because that is what the mothers want; the bath itself is sevā received as gift.

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Śrīmad-Bhāgavatam 10.15.46

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జనన్యుపహృతం ప్రాశ్య స్వాద్వన్నముపలాలితౌ । సంవిశ్య వరశయ్యాయాం సుఖం సుషుపతుర్వ్రజే ॥ ౪౬ ॥
janany-upahṛtaṁ prāśya
[janany-upahritam praashya]
svādy annam upalālitau
[svaady annam upalaalitau]
saṁviśya vara-śayyāyāṁ
[samvishya vara-shayyaayaam]
sukhaṁ suṣupatur vraje
[sukham sushupatur vraje]
Word-for-word
jananī — by Their mothers upahṛtam — offered prāśya — eating fully svādu — delicious annam — food upalālitau — being pampered saṁviśya — entering vara — excellent śayyāyām — upon bedding sukham — happily suṣupatuḥ — the two of Them slept vraje — in Vraja .
Blended reading (Sanskrit + English inline)
janany-upahṛtaṁ prāśya
jananī
by Their mothers
upahṛtam
offered
prāśya
eating fully
svādy annam upalālitau
svādu
delicious
annam
food
upalālitau
being pampered
saṁviśya vara-śayyāyāṁ
saṁviśya
entering
vara
excellent
śayyāyām
upon bedding
sukhaṁ suṣupatur vraje
sukham
happily
suṣupatuḥ
the two of Them slept
vraje
in Vraja .
Important Words
  • jananī — by Their mothers
    Mother — one who gives birth. Gauḍīya: jananī here covers both mothers, Yaśodā and Rohiṇī. Vātsalya's source-relationship — mother to son — is named with its plainest word.
  • svādu annam — delicious food
    svādu (sweet, tasty) + anna (food). Gauḍīya: food prepared by Yaśodā is famously svādu — even the Lord, who needs no food, eats it eagerly. The eating proves the mothers' worth in vātsalya-economy.
  • upalālitau — being pampered
    Dual past participle of upa + √lal — to fondle, indulge. Gauḍīya: lālana is the technical term for vātsalya-sevā — petting, indulging. The same root in lālitau and Rāma's name Lalita (in some sampradāyas). Vātsalya is lālana-rasa.
  • vara śayyāyām — upon excellent bedding
    vara (excellent) + śayyā (bed). Gauḍīya: the bed is vara — best — chosen by the mothers. The Lord who is served on Ananta-śeṣa is here served on a household-made bed; both seats accept Him.
  • suṣupatuḥ — the two of Them slept
    Dual perfect of su + √svap — to sleep well. Gauḍīya: the perfect tense closes the day; They slept. The Bhāgavatam allows the Lord to sleep — līlā includes rest. Sleep is not negation of awareness; it is one more rasa-act.
After dining sumptuously on the delicious food given Them by Their mothers and being pampered in various ways, the two brothers lay down upon Their excellent beds and happily went to sleep in the village of Vraja.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After dining sumptuously on the delicious food given Them by Their mothers and being pampered in various ways, the two brothers lay down upon Their excellent beds and happily went to sleep in the village of Vraja.
Jīva Gosvāmī Gauḍīya
Commentary

They happily ate (pra aśya) the meal served by their mothers. They were pampered with spices for the mouth, joyful conversations and smelling their heads (upalālitau). They went to sleep in Vraja, in a palace surrounded by walls. Padma Purāṇa says: tasminś ca bhavana-śreṣthe ramye dipair virājate ślakṣne vicitra-paryaṅke nana-puṣpa-vivāsite tasmin śete hariḥ kṛṣṇaḥ śeṣe nārāyaṇo yathā Kṛṣṇa slept in the best, attractive room lit by lamps, on a soft, colorful bed, fragrant with various flowers, just as Nārāyaṇa sleeps on Śeṣa. Lying on the bed and spreading his limbs he slept for a few moments for play. He did this happily—with friends and servants offering betel nut, fanning him, massaging his feet, joking, conversing and singing.

Śrīdhara Svāmī Gauḍīya
Commentary

They ate the food served by both mothers, eating bit by bit (prāśya). Or they ate sumptuously, because it was brought by their mothers and very tasty. They were pampered (upalālitau) with betel nut, kissing etc. They were made to lie down on attractive beds. As a pastime they napped for a short time, made happy (sukham) by songs, talks, jokes, foot massage, cāmara, and offerings of betel prepared by the gopīs. The details are given in the second part of Bhāgavatamṛta. This place was in Vraja (vraje), among the cows, private and intimate. The service was not done in a palace crowded with people, by male and female servants, subject to fixed rules. Or they performed these pastimes in Vraja as always. The boys had a huge palace, since excellent beds are mentioned. Otherwise their parents would not be happy. They slept as a pastime. Except for the pastime in Tālavana, the pastimes of other days followed the pattern of the first day of herding the cows. Śukadeva did not speak more details because he was worried about the time left for relating other necessary topics to Parīkṣit, the hearer, since he had little time remaining to live. Thus he describes in detail the pastimes of coming to Vraja in the evening, but not leaving Vraja in the morning for the forest. Also in the morning all the inhabitants including Yaśodā had the greatest sorrow of separation, with lamentation. Those who desire the details of departure in the morning can consult Bhāgavatāmṛta.

Related values & verses
Related values
Karuna (Kindness / Compassion)Nishkama Karma (Selfless Action)Anahankarah (Freedom from False Ego)Tyaga (Renunciation / Letting Go)Kartavya (Duty / Responsibility)Tapas (Austerity / Discipline)
Related verses
BG 3.9 BG 5.4 BG 14.3 SB 1.2BG 3.30 BG 12.10 BG 7.1 BG 18.1 BG 2.66 BG 16.1 BG 2.62 BG 12.1 BG 15.7 BG 6.47
Personal Guidance
Analogy

Two children, fed with their favorite foods, kissed and tucked in, fall asleep in the safest beds they will ever know — the home of their mothers. Kṛṣṇa and Balarāma do exactly this. The verse ends Vraja's day. The Supreme Lord sleeps because His friends and mothers want Him to rest; sukham suṣupatuḥ — They slept happily. Vātsalya completes itself at sleep.

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Śrīmad-Bhāgavatam 10.15.47

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ఏవం స భగవాన్ కృష్ణో వృన్దావనచర: క్‍వచిత్ । యయౌ రామమృతే రాజన్ కాలిన్దీం సఖిభిర్వృత: ॥ ౪౭ ॥
evaṁ sa bhagavān kṛṣṇo
[evam sa bhagavaan krishno]
vṛndāvana-caraḥ kvacit
[vrindaavana-charah kvachit]
yayau rāmam ṛte rājan
[yayau raamam rite raajan]
kālindīṁ sakhibhir vṛtaḥ
[kaalindeem sakhibhir vritah]
Word-for-word
evam — thus saḥ — He bhagavān — the Supreme Personality of Godhead kṛṣṇaḥ — Kṛṣṇa vṛndāvana - caraḥ — wandering, and acting, in Vṛndāvana kvacit — once yayau — went rāmam ṛte — without Lord Balarāma rājan — O King Parīkṣit kālindīm — to the river Yamunā sakhibhiḥ — by His friends vṛtaḥ — surrounded .
Blended reading (Sanskrit + English inline)
evaṁ sa bhagavān kṛṣṇo
evam
thus
saḥ
He
bhagavān
the Supreme Personality of Godhead
kṛṣṇaḥ
Kṛṣṇa
vṛndāvana-caraḥ kvacit
vṛndāvana - caraḥ
wandering, and acting, in Vṛndāvana
kvacit
once
yayau rāmam ṛte rājan
yayau
went
rāmam ṛte
without Lord Balarāma
rājan
O King Parīkṣit
kālindīṁ sakhibhir vṛtaḥ
kālindīm
to the river Yamunā
sakhibhiḥ
by His friends
vṛtaḥ
surrounded .
Important Words
  • vṛndāvana-caraḥ — wandering, and acting, in Vṛndāvana
    vṛndāvana + cara (mover, wanderer). Gauḍīya: vṛndāvana-cara is a name-form — Kṛṣṇa as the Vṛndāvana-wanderer. Caitanya himself takes this title (vṛndāvana-cārī Gaurahari).
  • kālindīm — to the river Yamunā
    Kālindī — daughter of Kalinda Mountain; the Yamunā. Gauḍīya: the Yamunā in Vraja is not merely a river; she is a person, a devotee, who plays roles in many līlās — Kāliya's pool sits in her, the rāsa happens on her bank.
  • rāmam ṛte — without Lord Balarāma
    rāma + ṛte (without). The pivotal phrase. Gauḍīya: chapter 15 ends with Balarāma stepping out of the frame; chapter 16 (Kāliya) needs Kṛṣṇa alone, since this is His specific demon. Each major demon-kill has its assigned brother.
  • kvacit — once
    Adverb — at some time, once. Gauḍīya: kvacit marks a specific occasion within the ongoing līlā — a particular Yamunā-day stands out from the daily wandering. The verse zooms from habitual to specific.
  • sakhibhiḥ vṛtaḥ — surrounded by His friends
    sakhi (friend) + vṛta (surrounded). Gauḍīya: even without Balarāma, the sakhās are present. Kṛṣṇa is never alone in Vraja; one form of company is always with Him. The Lord and the bhakta are mutually unavoidable.
O King, the Supreme Lord Kṛṣṇa thus wandered about the Vṛndāvana area, performing His pastimes. Once, surrounded by His boyfriends, He went without Balarāma to the Yamunā River.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King, the Supreme Lord Kṛṣṇa thus wandered about the Vṛndāvana area, performing His pastimes. Once, surrounded by His boyfriends, He went without Balarāma to the Yamunā River.
Commentary

With completion of the description of pastimes on the day of kartika gopastami, now there is a description of summer time pastimes. Balarama was not present because he was kept home by his mother for taking a santi bath on his birthday.

Jīva Gosvāmī Gauḍīya
Commentary

Though it would be proper to end the chapter at this point, it continues out of feelings suffering caused by confusion on remembering the incident of Kāliya which actually happened previous to killing Dhenuka. Though Śukadeva begins the story from the beginning, overcome because of his remembrance, he concludes the chapter with only the introduction to the story. In order to relieve the minds of the listeners that when Kṛṣṇa again went to the Yamunā there would be no poison, Śukadeva begins the next chapter by summarizing the whole story in one verse. Then inspired by Parīkṣit’s question he tells the story in detail. He begins the story. In this way, herding the cows and imitating the bees etc. Kṛṣṇa played in Vṛndāvana. Wandering in Vṛndāvana, he was the life of all the people of Vraja. Though he was Bhagavān, he had a soft heart. One time, after he first started herding cows, in the summer, he went to the Yamuna. He went without Balarāma, since he thought that Balarāma would prevent him from entering the Yamunā, having being instructed by Yaśodā to prevent Kṛṣṇa from such rash behavior. The other boys surrounded him, coming close in competition out of love, in order to see the beauty of his face, and to follow Yaśodā’s affectionate order to do so to protect him.

Śrīdhara Svāmī Gauḍīya
Commentary

Having described a human pastimes hiding Kṛṣṇa’s powers, and having described him manifesting powers in killing Dhenuka in the tāla forest, Śukadeva begins to narrate the story of Kāliya. As a pastime of the paugaṇḍa period when the boys imitated bees and other creatures (evam), he who was the life of the people of Vraja (saḥ), full of his powers (bhagavān), revealing them also, he who attracts the minds of the whole world (kṛṣṇaḥ), went to the Yamunā. Or he who is omniscient (bhagavān), because he appeared in this world to benefit everyone (kṛṣṇa), the supreme Lord, who knew the evil nature of Kāliya, went to the Yamunā in order to protect the living entities of Vṛndāvana, and to punish and show mercy to Kāliya. One day he was wandering in Vṛndāvana at the end of his sixth year during summer season (vṛndāvana-caraḥ). He went without Balarāma, since he knew that all the people of Vraja would enter the lake of Kāliya if Balarāma was not there to prevent them. The word rāmam also suggests giving pleasure (ramaṇa) to the people of Vraja (by saving them). Or being very affection to the people, Balarāma wanted to prevent the people from jumping into the poisonous lake to rescue Kṛṣṇa. O king (rājan)! Śukadeva calls out to the king on experiencing pain through remembering the pastime. Or he calls out to steady Parīkṣit. Or ramam ṛte rājan means “being without Balarāma.” Or rājan means that his body shone brightly because he wore less ornaments that day, suitable for water pastimes or his body. He shone brightly because he began manifesting special powers to tame Kāliya. He was surrounded (vṛtaḥ) by friends because they wanted to see his face, and he wanted to see their prema, with a competition of prema among them. Also Yaśodā out of affection ordered them to surround him when he went out. Kālindī means daughter of the sun (kalinda). Kalinda indicates destroying the faults of Kali-yuga and destroying quarrels. She had qualities like him. Therefore it was suitable that Kṛṣṇa went to Kalindī (Yamunā) to drive out Kāliya.

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Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Kritajnata (Gratitude)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 2.66 BG 3.27 BG 13.1 BG 12.2 BG 9.29 BG 12.5 BG 9.1 BG 3.3 BG 7.8
Related lectures
Personal Guidance
Analogy

An elder brother stays home, and the younger one goes out with friends to the river — small daily branching. The verse marks the moment of branching: Kṛṣṇa went to the Kālindī without Balarāma. The next pastime (Kāliya-damana in chapter 16) requires a Kṛṣṇa-alone setup. The verse is structural; sometimes the līlā needs one brother absent to set the next scene.

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Śrīmad-Bhāgavatam 10.15.48

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అథ గావశ్చ గోపాశ్చ నిదాఘాతపపీడితా: । దుష్టం జలం పపుస్తస్యాస్తృష్ణార్తా విషదూషితమ్ ॥ ౪౮ ॥
atha gāvaś ca gopāś ca
[atha gaavash cha gopaash cha]
nidāghātapa-pīḍitāḥ
[nidaaghaatapa-peeditaah]
duṣṭaṁ jalaṁ papus tasyās
[dushtam jalam papus tasyaas]
tṛṣṇārtā viṣa-dūṣitam
[trishnaartaa visha-dooshitam]
Word-for-word
atha — then gāvaḥ — the cows ca — and gopāḥ — the cowherd boys ca — and nidāgha — of the summer ātapa — by the glaring sun pīḍitāḥ — distressed duṣṭam — contaminated jalam — the water papuḥ — they drank tasyāḥ — of the river tṛṣa - ārtāḥ — tormented by thirst viṣa — by poison dūṣitam — spoiled .
Blended reading (Sanskrit + English inline)
atha gāvaś ca gopāś ca
atha
then
gāvaḥ
the cows
ca
and
gopāḥ
the cowherd boys
ca
and
nidāghātapa-pīḍitāḥ
nidāgha
of the summer
ātapa
by the glaring sun
pīḍitāḥ
distressed
duṣṭaṁ jalaṁ papus tasyās
duṣṭam
contaminated
jalam
the water
papuḥ
they drank
tasyāḥ
of the river
tṛṣṇārtā viṣa-dūṣitam
tṛṣa - ārtāḥ
tormented by thirst
viṣa
by poison
dūṣitam
spoiled .
Important Words
  • nidāgha-ātapa — by the glaring summer sun
    nidāgha (hot season) + ātapa (heat, glare). Gauḍīya: the heat is part of the līlā-setup — without thirst there is no drinking, without drinking no poison, without poison no revival. The Lord arranges every prerequisite.
  • duṣṭam jalam — contaminated water
    duṣṭa (spoiled) + jala (water). Gauḍīya: same root duṣṭ that named Dhenuka durātmā in verse 22 and the duṣṭa-nibarhaṇa in verse 21. The poison in the Yamunā is the work of a duṣṭa-sarpa, Kāliya — about to be addressed in chapter 16.
  • tṛṣa-ārtāḥ — tormented by thirst
    tṛṣ (thirst) + ārta (afflicted). Gauḍīya: tṛṣṇā is one of the great saṁsāra-symbols; in Vraja, ordinary thirst becomes the trigger for the Lord's protective līlā. Every saṁsāra-condition is repurposed as a līlā-occasion.
  • viṣa dūṣitam — spoiled by poison
    viṣa (poison) + dūṣita (spoiled). Gauḍīya: viṣa is the venom of Kāliya, whose lake has overflowed and ruined the Yamunā-water. The next chapter resolves; this chapter sets up. Bhāgavatam composes pastimes in pairs.
  • papuḥ — they drank
    Perfect plural of √pā — to drink. Gauḍīya: the same root that gives nara-pa, gopa, paśu-pā (drinker as in to drink water; pā also means to protect — same root differentiated). The verb's irony: those who normally pā (protect) are pā-ing (drinking) and being poisoned.
At that time the cows and cowherd boys were feeling acute distress from the glaring summer sun. Afflicted by thirst, they drank the water of the Yamunā River. But it had been contaminated with poison.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
At that time the cows and cowherd boys were feeling acute distress from the glaring summer sun. Afflicted by thirst, they drank the water of the Yamunā River. But it had been contaminated with poison.
Commentary

Ignoring Krsna, who was walking slowly behind, the cows in great thirst ran quickly towards the water. The other cowherd boys were running after the cows.

Jīva Gosvāmī Gauḍīya
Commentary

The cows and then later (atha) the boys drank the water. Though the cows tended to wander about, because of thirst due to the summer heat, seeing the water from high on the bank, the cows ran into the water without knowing about the poison. The boys were also afflicted by the heat, but knew the water was poisonous, but seeing that the cows had died they also drank wanting in order to give up their lives. Thus the cows are mentioned first and the boys are mentioned second. The cows and boys went ahead of Kṛṣṇa a little, since they could not bear leaving him alone. It was also practical to go in groups, since there were unlimited numbers of cows. Kṛṣṇa went behind. It would have been impossible for him to permit the cows to drink that water if he had seen it. The reason for the bad water was the poison.

Śrīdhara Svāmī Gauḍīya
Commentary

After going there (atha), without considering the matter, they drank the water. Or atha can indicate a new topic—a description of great suffering. The use of the word ca twice that both the cows and the boys were of equal importance: they drank together, at once. Otherwise on seeing the first group drink the water and die, the second group would not drink. Why did they drink the water in Kṛṣṇa’s absence? They were thirsty because of the summer heat. The cause of the evil in the water was poison (viśa-dūṣitam).

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Vairagya (Detachment / Dispassion)Tejas (Inner Radiance / Vigour)Anahankarah (Freedom from False Ego)
Related verses
BG 2.12 BG 10.3 BG 5.4 BG 10.1 SB 1.2BG 5.18 BG 3.30 BG 7.1 BG 6.5 BG 2.66 BG 1.1 BG 16.1 BG 2.62 BG 12.1 BG 13.3 BG 15.7
Personal Guidance
Analogy

A summer noon, sun glaring, throat parched — animals and boys drink from a familiar river without testing. But the river has been poisoned. The verse stages the catastrophe: ordinary thirst, ordinary trust, extraordinary contamination. The Lord lets the scene develop fully so that His response in 49-50 will be measured against the full disaster.

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Śrīmad-Bhāgavatam 10.15.49-50

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విషామ్భస్తదుపస్పృశ్య దైవోపహతచేతస: । నిపేతుర్వ్యసవ: సర్వే సలిలాన్తే కురూద్వహ ॥ ౪౯ ॥ వీక్ష్య తాన్ వై తథాభూతాన్ కృష్ణో యోగేశ్వరేశ్వర: । ఈక్షయామృతవర్షిణ్యా స్వనాథాన్ సమజీవయత్ ॥ ౫౦ ॥
viṣāmbhas tad upaspṛśya
[vishaambhas tad upasprishya]
daivopahata-cetasaḥ
[daivopahata-chetasah]
nipetur vyasavaḥ sarve
[nipetur vyasavah sarve]
salilānte kurūdvaha
[salilaante kuroodvaha]
vīkṣya tān vai tathā-bhūtān
[veekshya taan vai tathaa-bhootaan]
kṛṣṇo yogeśvareśvaraḥ
[krishno yogeshvareshvarah]
īkṣayāmṛta-varṣiṇyā
[eekshayaamrita-varshinyaa]
sva-nāthān samajīvayat
[sva-naathaan samajeevayat]
Word-for-word
viṣa - ambhaḥ — the poisoned water tat — that upaspṛśya — simply touching daiva — by the mystic potency of the Personality of Godhead upahata — lost cetasaḥ — their consciousness nipetuḥ — they fell down vyasavaḥ — lifeless sarve — all of them salila - ante — at the edge of the water kuru - udvaha — O hero of the Kuru dynasty vīkṣya — seeing tān — them vai — indeed tathā - bhūtān — in such a condition kṛṣṇaḥ — Lord Kṛṣṇa yoga - īśvara - īśvaraḥ — the master of all masters of yoga īkṣayā — by His glance amṛta - varṣiṇyā — which is a shower of nectar sva - nāthān — those who accepted only Him as their master samajīvayat — brought back to life .
Blended reading (Sanskrit + English inline)
viṣāmbhas tad upaspṛśya
viṣa - ambhaḥ
the poisoned water
tat
that
upaspṛśya
simply touching
daivopahata-cetasaḥ
daiva
by the mystic potency of the Personality of Godhead
upahata
lost
cetasaḥ
their consciousness
nipetur vyasavaḥ sarve
nipetuḥ
they fell down
vyasavaḥ
lifeless
sarve
all of them
salilānte kurūdvaha
salila - ante
at the edge of the water
kuru - udvaha
O hero of the Kuru dynasty
vīkṣya tān vai tathā-bhūtān
vīkṣya
seeing
tān
them
vai
indeed
tathā - bhūtān
in such a condition
kṛṣṇo yogeśvareśvaraḥ
kṛṣṇaḥ
Lord Kṛṣṇa
yoga - īśvara - īśvaraḥ
the master of all masters of yoga
īkṣayāmṛta-varṣiṇyā
īkṣayā
by His glance
amṛta - varṣiṇyā
which is a shower of nectar
sva-nāthān samajīvayat
sva - nāthān
those who accepted only Him as their master
samajīvayat
brought back to life .
Important Words
  • viṣa-ambhaḥ — the poisoned water
    viṣa (poison) + ambhas (water). Gauḍīya: the same Yamunā-water that gives mokṣa to bhaktas is here viṣa-ambhaḥ — but the contamination is on the surface; the underlying water remains Yamunā-devī. The līlā distinguishes accidental contamination from essential nature.
  • yoga-īśvara-īśvaraḥ — the master of all masters of yoga
    yoga + īśvara (Lord) + īśvara (Lord). Gauḍīya: a layered title — Kṛṣṇa is Lord of those who are themselves Lords of yoga. Even great yogīs (Patañjali, Kapila) are īśvaras of yoga; He is their īśvara. The title appears in BG 18.78 as the verse's seal.
  • īkṣayā amṛta-varṣiṇyā — by His glance which is a shower of nectar
    īkṣā (glance) + amṛta (nectar) + varṣiṇī (raining). Gauḍīya: the eye as nectar-cloud. The verse's central image; the same eye that drank the gopīs' apāṅga in verse 43 now rains nectar in verse 50. The eye both takes and gives prema.
  • sva-nāthān — those who accepted only Him as their master
    sva (own) + nātha (master). His own, those who have made Him their nātha. Gauḍīya: śaraṇāgati's pratipādya — accepting Him as nātha (cf. CC: ami to kṛṣṇera dāsa). The boys and cows are sva-nāthas; the Lord owes them rescue.
  • samajīvayat — brought back to life
    sam (together) + a + √jīv (to live), causative. He made them live. Gauḍīya: the same verb-root used for jīva — the eternal living soul. Kṛṣṇa is the jīva-yitṛ — life-giver — not metaphorically, but as the root cause.
As soon as they touched the poisoned water, all the cows and boys lost their consciousness by the divine power of the Lord and fell lifeless at the water’s edge. O hero of the Kurus, seeing them in such a condition, Lord Kṛṣṇa, the master of all masters of mystic potency, felt compassion for these devotees, who had no Lord other than Him. Thus He immediately brought them back to life by showering His nectarean glance upon them.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As soon as they touched the poisoned water, all the cows and boys lost their consciousness by the divine power of the Lord and fell lifeless at the water's edge. O hero of the Kurus, seeing them in such a condition, Lord Kṛṣṇa, the master of all masters of mystic potency, felt compassion for these devotees, who had no Lord other than Him. Thus He immediately brought them back to life by showering His nectarean glance upon them.
Commentary

Daiva here means "belonging to deva, the Lord." The cows and cowherd boys, whose intellignce was covered by the lord’s lila sakti (daiva upahata cetasah), , appeared to lose their lives (though they are eternal). Actually, they were covered by the yogamaya of the Lord for the purpose of perfecting pastimes.

Jīva Gosvāmī Gauḍīya
Commentary

This verse explains that the arrangements were made by the power of the Lord’s śakti in charge of future pastimes. The boys had their knowledge taken away by the influence of the Lord’s līlā-śakti (daiva). It may be explained as īśa-ceṣṭitaḥ, acts that only the Lord can perform. (SB 10.15.19) Just by sipping that water they fell down as if lifeless. The word “poison” is repeated from the last verse to indicate the strength of the poison. The boys were as if without life since the cause was the arrangement of the Lord. Vai means immediately. He immediately glanced at them since they were completely dependent on him (svanāthān), showering nectar just like material nectar which gives life to material people. His glance however was a shower of mercy upon the boys and cows since his mercy was their very life. Or he showered tears of mercy as nectar as is said in the Second Canto: yad vai vraje vraja-paśūn viṣa-toya-pītān pālāṁs tv ajīvayad anugraha-dṛṣṭi-vṛṣṭyā | He will bring to life the cows and cowherds who drank the poisonous water by the shower of his merciful, sweet glance. SB 2.7.28 He brought them to life completely (samajīvayat)-- by also removing their fatigue and lamentation. That power was not artificial, but natural since he is yogeśvareśvaraḥ, the master among masters of yoga. Masters of yoga get their powers by worshipping him.

Śrīdhara Svāmī Gauḍīya
Commentary

Drinking the water in Kṛṣṇa’s absence by being afflicted by thirst because of the heat was the desire of Kṛṣṇa in order to drive Kāliya from the lake. This becomes clear late. Thus it is said here that their knowledge was overcome by the will of the Lord or the will of Kāliya (daivopahata-cetasaḥ). They slightly sipped the water (upaspṛśya) or touched the edge of the water. This is repetition of the statement of the last verse, in order to strengthen the impression of the act. Or it emphasizes the poison as the cause. All the cows and cowherds fell down at the edge of the water. Or they fell into the svarūpa of water (they became unconscious like water). Because they immediately fell down on drinking the poison water, they could not go elsewhere. All of this is the remarkable action of the Lord. The Lord is later called “astonishing in his actions” (adbhūta-karmaṇā). (SB 1016.63) This will be elaborated at that time. O you who give joy to the kurus! Śukadeva gives comfort to the Parīkṣit who was lamenting. Looking at all the people in that condition (tān tathā-bhūtan) without delay (vai), he brought them to life. The specific condition is not mentioned because it was inauspicious and unsuitable to repeat the description. Or suddenly Śukadeva felt a manifestation of affection. He glanced immediately, with a glance of the greatest affection (amrṭa-varṣiṇyā), a shower of nectar, because they had no other shelter (sva-nāthān). This could only be accomplished by the will of Kṛṣṇa. He brought them back to a healthy condition (ajīvayat) all at the same time, removing completely (sam) all fatigue and sorrow, because Kṛṣṇa was the sole friend of the people of Vraja and suffered their suffering. This is not astonishing because he is the lord of all masters of yoga. All of the yogīs’ powers arise from a small portion of his powers. Or if he protects the yogīs, how much more he will protect the people of Vraja.

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Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Kritajnata (Gratitude)Kartavya (Duty / Responsibility)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)
Related verses
BG 10.1 BG 12.10 BG 13.7 BG 2.66 BG 3.27 BG 13.1 BG 14.8 BG 12.2 BG 9.29 BG 12.5 BG 9.1 BG 18.54
Related lectures
Personal Guidance
Analogy

Children fall lifeless beside a poisoned stream; their guardian, glancing once, returns each one to life — no chanting, no medicine, only a shower of nectar from His eyes. Kṛṣṇa revives the cowherds and cows of Vraja by īkṣayā amṛta-varṣiṇyā. The verse names the Lord's eye as a rain-cloud of nectar. The glance that gave the world its life can give a life back in one look.

Stories
Mucukunda revived by Kṛṣṇa's glance

King Mucukunda slept in a cave for ages, protected by a curse-blessing: whoever woke him would burn to ashes from his first glance. Kālayavana, fleeing Kṛṣṇa, was lured into the cave; he kicked the sleeping king awake, and Mucukunda's glance reduced him to ashes (SB 10.51).

The inverse pastime is here. Mucukunda's glance burns; Kṛṣṇa's glance revives. The same instrument (īkṣaṇa), opposed effects, determined by the heart behind the eye. SB 10.15.49-50's amṛta-varṣiṇyā īkṣā is the bhakta-side of Mucukunda's death-glance — the same anatomy, opposite charge.

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Śrīmad-Bhāgavatam 10.15.51

↗
తే సమ్ప్రతీతస్మృతయ: సముత్థాయ జలాన్తికాత్ । ఆసన్ సువిస్మితా: సర్వే వీక్షమాణా: పరస్పరమ్ ॥ ౫౧ ॥
te sampratīta-smṛtayaḥ
[te samprateeta-smritayah]
samutthāya jalāntikāt
[samutthaaya jalaantikaat]
āsan su-vismitāḥ sarve
[aasan su-vismitaah sarve]
vīkṣamāṇāḥ parasparam
[veekshamaanaah parasparam]
Word-for-word
te — they sampratīta — regaining perfectly smṛtayaḥ — their memory samutthāya — rising up jala - antikāt — from out of the water āsan — they became su - vismitāḥ — very surprised sarve — all vīkṣamāṇāḥ — looking parasparam — at one another .
Blended reading (Sanskrit + English inline)
te sampratīta-smṛtayaḥ
te
they
sampratīta
regaining perfectly
smṛtayaḥ
their memory
samutthāya jalāntikāt
samutthāya
rising up
jala - antikāt
from out of the water
āsan su-vismitāḥ sarve
āsan
they became
su - vismitāḥ
very surprised
sarve
all
vīkṣamāṇāḥ parasparam
vīkṣamāṇāḥ
looking
parasparam
at one another .
Important Words
  • sampratīta smṛtayaḥ — regaining perfectly their memory
    sam (fully) + pratīta (recognized) + smṛti (memory). Gauḍīya: smṛti is one of the nine limbs of bhakti (smaraṇa). The boys regain smṛti not only of their own lives but, by Gauḍīya reading, of who Kṛṣṇa is. Memory of Bhagavān is bhakti's bedrock.
  • samutthāya — rising up
    Absolutive of sam + ud + √sthā — to fully arise. Gauḍīya: utthāna means rising; samutthāya is the full rising. The same root that gives ut-thāpana — the priest's act of awakening the Deity each morning. The Lord here performs ut-thāpana on His devotees.
  • jala-antikāt — from out of the water
    jala (water) + antika (near, edge). They rise from the water's edge. Gauḍīya: the spatial detail matters — they were never deep in the river, only at its edge. The poison was at the surface; their fall was at the bank. The Lord meets them where they fell.
  • su-vismitāḥ — very surprised
    su (very) + vismita (astonished). Gauḍīya: vismaya — astonishment — is one of the sthāyī-bhāvas, the foundational emotions. In the gopī-rasa, vismaya is constant; the cowherds taste a small dose here.
  • vīkṣamāṇāḥ parasparam — looking at one another
    vīkṣamāṇa (looking) + paraspara (mutual). Gauḍīya: bhakti-saṅga begins with looking at one another in shared astonishment — the gaze among devotees who have all received the same grace. The mutual look creates the Vraja-community.
Regaining their full consciousness, the cows and boys stood up out of the water and began to look at one another in great astonishment.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Regaining their full consciousness, the cows and boys stood up out of the water and began to look at one another in great astonishment.
Commentary

They rose from the bank in great astonishment. "We were dead. How did we come back to life? What medicine or mantra for removing poison was used?" They looked at one another, saying with their eyes, "Friend , do you know? What is the secret?" Then one friend answered with a glance, "I know the cause of our rescue. Listen. I remember the words of Gargacarya at the name giving ceremony of Krsna and Balarama: this child will save you from all dangers very easily. This is the secret." Saying this with his glance to the other boys, they all remembered (smrtayah) with absorption (sam) the object Krsna (pratita). By this they all became astonished.

Jīva Gosvāmī Gauḍīya
Commentary

As if coming out of deep sleep they all suddenly rose at once. Because of this they looked at each other, since that is nature of astonishment.

Related values & verses
Related values
Karuna (Kindness / Compassion)Hrih (Modesty / Sense of Shame)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 2.66 BG 3.27 BG 13.1 BG 12.5 BG 9.1 BG 3.3 BG 7.8 BG 1.41 BG 4.8
Personal Guidance
Analogy

Sleepers who do not know they fell asleep wake up confused, staring at one another, recalling nothing of the drift but everything of the wake. The boys and cows rise from the Yamunā's edge fully conscious, fully remembering — astonished, looking at each other. The verse names the gap between forgetting and remembering, with no perceived bridge. The Lord built the bridge; they wake on the far side.

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Source: vedabase.io

Śrīmad-Bhāgavatam 10.15.52

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అన్వమంసత తద్ రాజన్ గోవిన్దానుగ్రహేక్షితమ్ । పీత్వా విషం పరేతస్య పునరుత్థానమాత్మన: ॥ ౫౨ ॥
anvamaṁsata tad rājan
[anvamamsata tad raajan]
govindānugrahekṣitam
[govindaanugrahekshitam]
pītvā viṣaṁ paretasya
[peetvaa visham paretasya]
punar utthānam ātmanaḥ
[punar utthaanam aatmanah]
Word-for-word
anvamaṁsata — they subsequently thought tat — that rājan — O King Parīkṣit govinda — of Lord Govinda anugraha - īkṣitam — due to the merciful glance pītvā — having drunk viṣam — poison paretasya — of those who have lost their lives punaḥ — once again utthānam — rising up ātmanaḥ — on their own .
Blended reading (Sanskrit + English inline)
anvamaṁsata tad rājan
anvamaṁsata
they subsequently thought
tat
that
rājan
O King Parīkṣit
govindānugrahekṣitam
govinda
of Lord Govinda
anugraha - īkṣitam
due to the merciful glance
pītvā viṣaṁ paretasya
pītvā
having drunk
viṣam
poison
paretasya
of those who have lost their lives
punar utthānam ātmanaḥ
punaḥ
once again
utthānam
rising up
ātmanaḥ
on their own .
Important Words
  • govinda — of Lord Govinda
    go (cow, senses, earth) + vinda (finder, knower, pleaser). Gauḍīya: Govinda is one of Kṛṣṇa's central names — He pleases the cows, He knows the cows, He is the cause of joy to the cows. Brahmā addresses Him as Govinda (SB 10.14).
  • anugraha-īkṣitam — due to the merciful glance
    anugraha (grace) + īkṣita (glanced). Gauḍīya: anugraha-īkṣita is the eye of grace — the same eye that rains amṛta in verse 50. Bhakti's central doctrine: the soul rises not by its own striving but by the Lord's anugraha.
  • paretasya — of those who have lost their lives
    para + ita — gone to the other side; deceased. Gauḍīya: pareta is the past participle for the dead. The boys recognize: we were pareta. Bhakti includes the awareness of one's own death and rescue.
  • anvamaṁsata — they subsequently thought
    anu (after) + a + √man (to think). After-thinking. Gauḍīya: bhakti often arrives anu — after — the act. The Lord saves first; the bhakta understands later. Faith is retroactive recognition.
  • utthānam ātmanaḥ — rising up on their own
    utthāna (rising) + ātman (self). They appeared to rise 'on their own,' but the verse's logic — anugraha-īkṣita causes it — corrects the appearance. Gauḍīya: the jīva's own rising is always Bhagavān's rising of the jīva. Ātma-utthāna is a courtesy phrase; anugraha-utthāna is the truth.
O King, the cowherd boys then considered that although they had drunk poison and in fact had died, simply by the merciful glance of Govinda they had regained their lives and stood up by their own strength.
Purport

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Killing of Dhenuka, the Ass Demon.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King, the cowherd boys then considered that although they had drunk poison and in fact had died, simply by the merciful glance of Govinda they had regained their lives and stood up by their own strength.
Commentary

Then (anu) they concluded positively, that the cause of their rescue was the merciful glance of Govinda empowered by Narayana the worshipable deity of Nanda. Having drunk poison and died, they had been revived from death. He was the cause of that.

Jīva Gosvāmī Gauḍīya
Commentary

They surmised that it was the glance of mercy of the lord of Gokula that brought them back to life. Or, they thought that they again had been rescued from death, as in the case of Aghāsura swallowing them, by the grace of Govinda’s glance. O king, this was applicable to you also!

Śrīdhara Svāmī Gauḍīya
Commentary

They surmised that their recovery was acceptance (īkṣaṇam) of the mercy of the king of Gokula (govindānhugraha) or that it was his glance. Or, since the cause is only one, there is non-difference between the glance and recognition by the Lord. O king! For great devotees like you or Yudhiṣṭhira there is no cause of auspiciousness except the mercy of the Lord. Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Killing of Dhenuka, the Ass Demon." 10.16: Kṛṣṇa Chastises the Serpent Kāliya verses: Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13-15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42-43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65-67 Chapter Summary This chapter describes Lord Śrī Kṛṣṇa's pastime of subduing the serpent Kāliya within the lake adjoining the river Yamunā and His showing mercy to Kāliya in response to the prayers offered by Kāliya's wives, the Nāga-patnīs. To restore the purity of the Yamunā's waters, which had been contaminated by Kāliya's poison, Lord Kṛṣṇa climbed into a kadamba tree on the riverbank and jumped into the water. Then He began fearlessly playing within the water like a maddened elephant. Kāliya could not tolerate Kṛṣṇa's trespassing upon his personal residence, and the serpent quickly went up to the Lord and bit Him on the chest. When Kṛṣṇa's friends saw this, they fell down on the ground unconscious. At that time all sorts of evil omens appeared in Vraja, such as earth tremors, falling stars and the trembling of various creatures' left limbs. The residents of Vṛndāvana thought, "Today Kṛṣṇa went to the forest without Balarāma, so we do not know what great misfortune may have befallen Him." Thinking in this way, they traced the path of Kṛṣṇa's footprints to the bank of the Yamunā. Within the water of the lake adjoining the river they saw Lord Kṛṣṇa, the very essence of their lives, enwrapped in the coils of a black snake. The residents thought the three worlds had become empty, and they all prepared to enter the water. But Lord Balarāma checked them, knowing well the power of Kṛṣṇa. Then Lord Kṛṣṇa, seeing how disturbed His friends and relatives had become, expanded His body greatly and forced the serpent to loosen his grip and release Him. Next the Lord began playfully dancing about on the serpent's hoods. By this wonderful, boisterous dancing, Śrī Kṛṣṇa trampled the serpent's one thousand hoods until his body slackened. Vomiting blood from his mouths, Kāliya finally understood that Kṛṣṇa was the primeval personality, Lord Nārāyaṇa, the spiritual master of all moving and nonmoving creatures, and he took shelter of Him. Seeing how very weary Kāliya had become, his wives, the Nāga-patnīs, bowed down at Lord Kṛṣṇa's lotus feet. Then they offered Him various prayers in hopes of gaining their husband's freedom: "It is quite fitting that You have brought our cruel husband to this condition. Indeed, by Your anger he has gained great benefit. What piety Kāliya must have amassed in his previous lives! Today he has borne upon his head the dust of the lotus feet of the Personality of Godhead, the attainment of which is difficult for even the mother of the universe, goddess Lakṣmī. Please kindly forgive the offense Kāliya has committed out of ignorance, and allow him to live." Satisfied by the Nāga-patnīs' prayers, Kṛṣṇa released Kāliya, who slowly regained his sensory and vital powers. Then Kāliya, in a distressed voice, acknowledged the offense he had committed, and finally he offered Kṛṣṇa many prayers and said he was ready to accept His command. Kṛṣṇa told him to leave the Yamunā lake with his family and return to Ramaṇaka Island.

Related values & verses
Related values
Karuna (Kindness / Compassion)Maitri (Friendship / Goodwill)Guru Bhakti (Reverence for Teacher)Kritajnata (Gratitude)Satya (Truthfulness)Samata (Equanimity / Even-mindedness)Dana (Charity / Generosity)Aparigraha (Non-possessiveness)Yajña (Sacrifice / Spirit of Offering)
Related verses
BG 10.1 BG 13.7 BG 2.66 BG 17.14 BG 3.27 BG 13.1 BG 12.2 BG 9.29 BG 12.5 BG 9.1 BG 3.3
Personal Guidance
Analogy

Survivors of a near-death sit and piece it together afterward — we drank the poison, we died, He looked at us, we stood up. The boys finally articulate what happened: pītvā viṣam, paretasya, punaḥ utthānam ātmanaḥ — they drank, they died, they rose on their own (apparently), but actually due to Govinda's anugraha-īkṣita. The verse names the agency they had momentarily missed.

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Source: vedabase.io